NOV  30  1917 

IMsi  s\$i 


L*'ViSiuft  'PKZ'Yl  1 
_ „ . K33 

Scctloa 

v.  m 


THE  HARVARD  ORIENTAL  SERIES 


VOLUME  NINETEEN 


HARVARD  ORIENTAL  SERIES 

EDITED 

WITH  THE  COOPERATION  OF  VARIOUS  SCHOLARS 

BY 

CHARLES  ROCKWELL  LANMAN 

PROFESSOR  AT  HARVARD  UNIVERSITY  ; HONORARY  MEMBER  OF  THE  ASIATIC  SOCIETY 
OF  BENGAL,  ROYAL  ASIATIC  SOCIETY,  AND  DEUTSCHE  MORGENLANDISCHE 
GESELLSCHAFT,  ETC.  ; CORRESPONDING  MEMBER  OF  THE  IMPERIAL 
RUSSIAN  ACADEMY  AND  OF  THE  INSTITUTE  OF  FRANCE 

IDolume  Iftmeteen 


CAMBRIDGE,  MASSACHUSETTS 

Zbe  Ibarvarfc  Tflniversttp  press 


✓ 

\y  % ^ ^ 

\J  c*.  i iA_j  ufVc-AoL  . i aiTtiCyaia  rr^  In  t T A- 

( NOV  3 

THE  VEDA  OF  THE 
BLACK  YAJUS  SCHOOL 


entitles 

TAITTIR1YA  SANHITA 

PART  2:  IvANDAS  IV-VII 


TRANSLATED  FROM  THE  ORIGINAL  SANSKRIT 
PROSE  AND  VERSE 

BY 

ARTHUR  BERRIED  ALE  KEITH,  D.C.L.,  D.Litt. 

OF  THE  INNER  TEMPLE,  BARRISTER-AT-LAW,  AND  OF 

HIS  MAJESTY'S  COLONIAL  OFFICE 

SOMETIME  ACTING  PROFESSOR  OF  SANSKRIT  AT  THE  UNIVERSITY  OF  OXFORD 
AUTHOR  OF  ‘ RESPONSIBLE  GOVERNMENT  IN  THE  DOMINIONS  ’ 

V 


CAMBRIDGE,  MASSACHUSETTS 

Gbe  IbarvarS  tUniversitp  fl>res0 


1914 


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PRINTER  TO  THE  UNIVERSITY 


First  edition,  1914,  One  Thousand  Copies 


KANDA  IV 

The  Piling  of  the  Fire  Altar 

PRAPATHAKA  I 


The  Placing  of  the  Fire  in  the  Fire-pan 


iv.  1.  1.  a Yoking 1 mind  first, 

Extending  his  thoughts,  Savitr, 

Discerning  the  light, 

Hath  brought  Agni  from  the  earth. 
b Yoking  with  mind  the  gods, 

Going  to  the  heaven,  the  sky,  with  thought, 

Those  that  are  to  make  great  light, 

Savitr  instigates. 
c With  mind  well  yoked  are  we 
In  the  instigation  of  god  Savitr, 

For  strength  to  go  to  the  heaven. 
d They  yoke  their  minds,  they  yoke  their  thoughts, 

The  priests  of  the  mighty  wise  priest, 

He  alone,  who  knoweth  the  way,  appointeth  their  functions  [1] ; 
Great  is  the  praise  of  the  god  Savitr.2 
e I yoke  with  honour  your  ancient  prayer  ; 

The  praises  go  like  Suras  on  their  way  ; 

All  the  sons  of  immortality  hear  (it), 

Who  have  achieved  dwellings  divine.3 
/ He  whose  advance  others  followed, 

Gods,  of  the  god  praising  might, 

He  who  meted  out  the  regions  of  earth, 


1  Cf.  KS.  xv.  11  ; xvi.  1 ; MS.  ii.  7.  1 ; VS.  xi. 
1-11.  For  the  Brahmana  see  TS.  v.  1. 1. 
This  section  gives  the  Mantras  for  the 
grasping  of  the  spade  in  the  ceremony  of 
the  fire  ritual  known  as  the  Ukhasam- 
bharana,  which  takes  place  at  new  or  full 
moon  or  at  the  Ekastaka,  specifically  in 

Asadha  according  to  some  authorities ; 
a-h  accompany  a single  oblation  in  eight 

parts  made  by  the  Adhvaryu  standing 
1 [h.o.s.  19] 


erect  within  the  Vedi  ; i another  oblation- 
in  four  parts,  and  k-n  the  grasping  of  the 
spade  ; see  Ap^S.  xvi.  1,  and  cf.  B^S.  x. 
1,2;  M^S.  vi.  1.  1 ; K£S.  xvi.  2.  7,  8. 

2 So  in  i.  2.  13  a. 

3 Found  also  in  RY.  x.  13.  1,  which  has  sureh 

and  Qrnvantu,  and  vi  f loka  etu,  and  AV. 
xviii.  3.  39,  where  see  Whitney’s  note. 
KS.  has  patheoa  surah,  but  otherwise 
agrees  with  RY.  surah  is  unintelligible. 


[290 


iv.  1. 1 — ] The  Placing  of  the  Fire  in  the  Fire-pan 


He  is  the  brilliant  god  Savitr  in  greatness.1 
g 0 god  Savitr,  instigate  the  sacrifice,  instigate  the  lord  of  the  sacri- 
fice [2]  to  good  luck  ; may  the  divine  Gandharva  who  purifieth  thoughts 
purify  our  thought;  may  the  lord  of  speech  to-day  make  sweet  our 
utterance.2 

h This  sacrifice  for  us,  0 god  Savitr, 

Do  thou  instigate,  serving  the  gods, 

Finding  comrades,  ever  victorious, 

Winning  booty,  winning  heaven. 
i By  the  Rc  make  the  Stoma  to  prosper, 

By  the  Gayatra  the  Rathantara, 

The  Brhat  with  the  Gayatrl  for  its  metre.3 
k On  the  impulse  of  the  god  Savitr,  with  the  arms  of  the  Afvins,  with 
the  hands  of  Pusan,  with  the  Gayatrl  metre,  I take  thee,  in  the  manner 
of  Angiras. 

I Thou  art  the  spade,  thou  art  the  woman  4 * [3],  from  the  abode  of  the 
earth  I bear  Agni  of  the  dust  in  the  manner  of  Angiras  ; with  the  Tristubh 
metre  I grasp  thee  in  the  manner  of  Angiras. 

m Thou  art  the  bearer,  thou  art  the  woman  ; through  thee  may  we  be 
strong  to  dig  Agni  of  the  dust  in  his  place  ; with  the  Jagatl  metre  I grasp 
thee  in  the  manner  of  Angiras. 
n Grasping  in  thy  hand,  Savitr, 

Bearing  the  spade  of  gold, 

Therewith  digging  Agni 

Do  thou  bring  for  us  light  unperishing. 

With  the  Anustubh  metre  I grasp  thee  in  the  manner  of  Angiras. 
iv.  i.  2.  a This 6 bond  of  order  they  grasped 

At  their  assemblies  in  ages  gone  by,  the  sages  ; 

Therewith  the  gods  mastered  the  pressed  (juice) — 

In  the  Saman  of  order  proclaiming  the  stream.6 


1 Found  in  RV.  v.  81.  3 with  ojasd  for  drcatah. 

* This  quasi-verse  is  found  in  i.  7.  7 a. 

3 Also  in  iii.  1.  10  b. 

* Also  in  i.  3.  1 a. 

6 Cf.  KS.  xvi.  1,  2,  4 ; MS.  ii.  7.  1,  2,  4 ; VS. 
xxii.  2 ; xi.  12-27.  For  the  Brahmana 
see  TS.  v.  1.  2,  3.  This  section  gives  the 
Mantras  for  the  mrddkranti ; with  a he 
takes  the  halter,  and  yokes  the  horse 
with  b ; silently  he  takes  the  asses’  halter 
and  yokes  with  c ; with  d-/  they  go  with 
the  horse,  leading  to  where  they  intend 
to  dig  the  clay ; g is  said  if  an  enemy  is 
met ; h is  said  in  reverence  to  the  ant- 
heap  which  faces  the  rising  sun  ; with  i 

they  return,  but  not  in  haste  ; with  k he 


goes  forward  from  the  ant-heap ; with  l 
and  m he  drives  the  horse  to  the  ‘clay 
pit  ’ ; with  n he  rubs  the  back  of  the 
horse ; then  he  makes  it  go  north  from 
the  place  where  the  clay  is  to  be  dug 
with  o and  p ; with  q he  pours  water  into 
the  footprint  of  the  horse  ; he  puts  gold 
in  the  footprint,  and  with  r and  s he 
offers  one  oblation  ; with  t,  u,  and  v he 
marks  out  the  clay  pit  with  the  spade, 
each  outer  being  the  larger  line  ; see 
ApgS.  xvi.  2.  1-3.  1 ; BgS.  x.  2, 3 ; M<?S. 
vi.  1.  1 ; KgS.  xvi.  2.  9-22. 

6 This  verse  occurs  by  the  accordant  agree- 
ment of  KSA^’amedha  i.  2 ; MS.  iii.  12. 
1 ; VS.  xxii.  2 in  tho  A<;vamedha,  and  TS. 


291] 


The  Going  to  the  Clay 


[ — iv.  1.  2 


b Swiftly  run  hither,  O steed, 

Along  the  most  extended  space  ; 

In  the  sky  is  thy  highest  birth, 

In  the  atmosphere  thy  navel,  on  the  earth  thy  birthplace, 
c Yoke  ye  two  the  ass, 

In  this  course,  O ye  of  mighty  wealth, 

Which  beareth  Agni,  serving  us. 
d In  each  need  more  strong, 

In  each  contest,  we  invoke, 

As  friends,  Indra  to  aid  us. 
e Hastening  [1]  come  hither,  trampling  the  enemy, 

Come  with  wondrous  skill  from  the  leadership  of  Kudra ; 1 
Fare  along  the  broad  atmosphere, 

With  happy  pastures,  bestowing  security. 

/ With  Ptisan  as  fellow,  from  the  abode  of  the  earth  do  thou  approach 
Agni  of  the  dust  in  the  manner  of  Angiras. 

g We  approach  Agni  of  the  dust  in  the  manner  of  Angiras. 
li  We  will  bear  Agni  of  the  dust  in  the  manner  of  Angiras. 
i We  bear  Agni  of  the  dust  in  the  manner  of  Angiras. 

Tc  Agni  gazed  along  the  forefront  of  the  dawns, 

AJong  the  days  first,  the  all-knower, 

And  in  many  ways  along  the  rays  of  the  sun  [2], 

He  hath  extended  along  sky  and  earth. 

I The  steed  coming  from  the  way 2 
Driveth  every  foe  ; 

He  is  fain  to  gaze  with  his  eye 
On  Agni  in  his  great  abode, 
m Coming  to  earth , O steed, 

Do  thou  seek  Agni  with  thy  radiance  ; 

Turning  from  earth 3 tell  us 
Whence  we  shall  dig  him  up. 
n Thy  back  is  the  sky,  thy  abode  earth, 

Thy  breath  the  atmosphere,  thy  birthplace  the  ocean  ; 

Discerning  with  thine  eye, 

Do  thou  overcome  [3]  the  enemy, 
o Arise  for  great  prosperity 
From  this  abode,  giving  wealth,  0 steed  ; 


vii.  1. 11  a has  it  there  also.  MS.  has purca 
dyuni,  and  MS.  VS.  have  sa  asmin  suta  a 
babhuva,  which  is  necessary  to  make  the 
next  Pada  easy  grammar  : as  it  is  dra- 
panti  is  to  be  taken  as  an  instr.,  a form 
for  which  a parallel  can  hardly  be  found 
(cf.  Macdonell,  Fed.  Gramm,  p.  274).  No 
doubt  it  is  simply  in  origin  a case  of  in- 


difference on  the  part  of  those  who 
adopted  the  form  of  verse. 

1 VS.  has  ganapatyam  and  KS.  ganapatye. 

2 All  the  other  Sanhitas  agree  in  ddhvdnam. 

3 All  agree  in  the  words  bhdmya  vrtvdya  which 

can  hardly  mean  prthivyd  saha  caranam 
krtvd  : the  Pada  takes  the  form  as  abl. 
and  it  makes  excellent  sense  so. 


IV.  1.  2 — ] 


[292 


The  Placing  of  the  Fire  in  the  Fire-pan 


May  we  enjoy  the  loving  favour  of  earth, 

That  are  about  to  dig  fire  in  her  lap. 
p The  strong  steed  hath  stepped  forward,  giving  wealth  ; 

He  hath  made  the  place  of  earth  well  wrought ; 

Thence  let  us  dig  Agni  of  fair  aspect, 

Mounting  the  heaven  on  the  top  of  the  vault. 
q The  water  divine  do  thou  pour,  full  of  sweetness 
To  avert  diseases  for  men, 

From  their  place  let  arise 
Plants  with  fair  leaves. 
r I touch  [4]  Agni  with  mind,  with  ghee, 

Who  lordeth  it  over  all  the  worlds, 

Broad,  vast,  with  pervading  vital  power, 

Most  extensive,  impetuous,  winning  food.1 2 
s I touch  thee  with  speech,  with  ghee, 

With  friendly  mind  accept  it ; 

With  mortal  glory,  with  engaging  colour, 

Agni,  with  body  full  of  life  may  not  be  touched.5 
t Round  the  offerings  hath  Agni  gone, 

The  sage,  the  lord  of  strength, 

Bestowing  jewels  on  the  donor. 
u May  we  set  thee  around  us,  O Agni, 

The  sage,  O strong  one,  as  a fort, 

Of  daring  due,  day  by  day, 

Destroyer  of  that  which  may  be  broken.3 4 
v Thou,  0 Agni,  with  days,  fain  to  shine  towards  us, 

Thou  from  the  waters,  thou  from  the  rock, 

Thou  from  the  woods,  thou  from  the  plants, 

Thou,  O lord  of  men,  art  born  pure. 

iv.  1.  3.  a On1  the  impulse  of  the  god  Savitr,  with  the  arms  of  the  Ayvins, 
with  the  hands  of  Pusan,  in  the  abode  of  earth,5  I dig  Agni  of  the  dust 
in  the  manner  of  Angiras. 

6 Full  of  light,  thou,  O Agni ; of  fair  aspect, 


1 RV.  ii.  10.  4 has  liavisa,dnnaih,  and  dffdnam. 

It  is  not  certain  if  vyacistham  may  not 
belong  to  dnnarn  but  it  is  most  im- 
probable. 

2 RV.  ii.  10.  5 has  d vifvatah  pratyutkam,  juxeta, 

and  jarbhurdnah ; KS.  has  jusethdh,  but 
otherwise  agrees  with  TS. ; MS.  agrees  in 
a with  RV.,  for  the  rest  with  TS. 

3 Also  in  i.  5.  6 p in  full. 

4 Cf.  KS.  xvi.  3 ; MS.  ii.  7.  2,  3 ; VS.  xi.  28-37. 

For  the  Brahmana  see  TS.  v.  1.  4.  This 
section  deals  with  the  digging  up  of  the 
clay  for  the  fire  ; with  a and  b ho  digs  up 


the  lump  of  clay  ; with  c he  takes  a lotus 
leaf  to  serve  as  a receptacle  for  the  clay  ; 
with  d and  e he  spreads  a black  antelope’s 
skin  north  of  the  place  of  the  digging, 
hair  up,  neck  east,  and  puts  on  it  the 
lotus  leaf ; with  / he  addresses  the  place 
of  digging  ; then  with  g-i  for  a Brahman, 
k to  n for  a Riijanya,  he  collects  the  clay 
and  puts  it  on  the  skin  and  the  lotus 
leaf ; see  Ap^S.  xvi.  8,  2-4  ; B^S.  x.  S,  4 ; 
M£S.  vi.  1.  1 ; K^S.  xvi.  2.  22-27. 

6 KS.  and  VS.  have  the  more  simple  sa- 
dhdsthut. 


293] 


[ — iv.  1.  3 


The  Digging  up  of  the  Clay 


Shining  with  unaging  radiance, 

Auspicious  and  harmless  to  offspring, 

In  the  abode  of  earth,  I dig  Agni  of  the  dust  in  the  manner  of  Angiras. 
c Thou  art  the  back  of  the  waters,  expansive,  wide, 

About  to  bear  Agni,  least  to  be  laid  aside ; 

Growing  to  might  as  the  lotus-flower, 

Do  thou  extend  in  width  with  the  measure  of  heaven.1 
d Ye  two  are  protectors  [1]  and  a help, 

Unbroken,  both  expansive ; 

Do  ye  expanding  be  united  ; 2 
Bear  Agni  of  the  dust, 
e Be  ye  united,2  that  win  the  heaven, 

In  union  of  heart  and  self ; 

Who  shall  bear  within  Agni 
Full  of  light  and  unaging. 

/ Thou  art  of  the  dust,  all-supporting  ; Atharvan  first  pressed  out  thee, 
O Agni. 

g Thee,  O Agni,  from  the  lotus 
Atharvan  pressed  out, 

From  the  head  of  every  priest.3 
li  Thee  the  sage,  Dadhyanc, 

Son  [2]  of  Atharvan,  doth  kindle, 

Slayer  of  Yrtra,  destroyer  of  foes. 
i Thee  Pathya  Vrsan  doth  kindle, 

Best  slayer  of  foes, 

Winner  of  booty  in  every  conflict. 

Jc  Sit  thou,  O Hotr,  in  thine  own  world,  wise, 

Place  thou  the  sacrifice  in  the  birthplace  of  good  deeds, 

Eager  for  the  gods,  do  thou  sacrifice  to  them  with  oblation  ; 

0 Agni,  bestow  great  strength  on  the  sacrificer. 

I The  Hotr  hath  sat  him  down  in  the  place  of  the  Hotr,  wise, 
Glittering,  shining,  skilful, 

With  vows  and  foresight  undeceived,  most  wealthy, 

Bearing  a thousand,  pure-tongued  Agni. 
m Sit  thou  down,  thou  art  great, 

Burn  [3]  best  servant  of  the  gods  ; 

0 Agni,  pure  one,  send  forth  the  ruddy  smoke, 

O famous  one,  that  can  be  seen  afar. 


1  KS.  and  VS.  have  the  simple  vdrdhama.no 

mahan  a ca  puskare  but  MS.  has  mahd  like 
TS.,  though  otherwise  it  agrees;  the  other 

Sanhitas  have  in  a yonir  agneh  samudrdm 
abhitah  pinvamanam.  The  version  of  TS. 
in  c is  difficult  to  construe  and  is  clearly 


inferior ; at  iv.  2.  8 c the  same  version 
as  that  of  the  other  texts  is  read  in  a. 

2 MS.  has  sam  vasetham. 

3 g-i  are  found  in  iii.  5.  11  Z-n,  and  k and  l 

as/ and  g there;  g occurs  also  again  in 
full  at  iv.  4.  4 b. 


iv.  l.  3 — ] The  Placing  of  the  Fire  in  the  Fire-pan 


[294 


n Be  born  noble  in  the  forefront  of  the  days, 

Kind  to  the  kindly,  red  in  the  woods  ; 

Bestowing  seven  jewels  in  every  home 
Hath  Agni  sat  him  down  as  Hotr. 
iv.  1.  4.  a May  1 Vayu,  Matari$van,  unite 

The  broken  heart  of  thee  that  art  outstretched  ; 

To  him  who  moveth  with  the  expiration  of  the  gods, 

With  thee,  0 goddess,  be  Yasat.2 
6 Wellborn,  with  light, 

Guard  and  protector,  thou  hast  sat  on  the  heaven  ; 

O Agni,  thy  garment  of  many  hues, 

Put  on,  O thou  that  dost  abound  in  light.3 
c Arise,  thou  of  fair  sacrifice, 

Aid  us  with  thy  divine  radiance  ; 

Brilliant  to  behold,  with  mighty  blaze, 

Do  thou  come  hither,  O Agni,  in  response  to  our  prayers  [l].4 
d Arise  erect  to  aid  us, 

Like  Savitr,  the  god  ; 

Erect  to  win  the  booty, 

When  in  contest  we  call  on  thee  with  the  shining  praisers.5 
e Born,  thou  art  the  child  of  the  two  worlds, 

O Agni ; a brilliant  child  distributed  among  the  plants  ; 

A beauteous  babe  beyond  the  darkness  outspread, 

Thou  didst  come  thundering  from  thy  mothers.0 


1 Cf.  KS.  xvi.  4 ; MS.  ii.  7.  4,  5 ; VS.  xi.  39-48. 
For  the  Brahmana  see  TS.  v.  1.5.  This 

section  deals  with  the  taking  of  the  wet 
dust  or  clay  ( mrd ) for  the  fire  altar  ; with 
a the  Adhvaryu  pours  water  on  the  clay 
pit  ; with  b he  ties  the  ends  of  the  black 
antelope  skin,  and  with  c and  d arises  up 
with  the  clay  in  his  hand  ; with  e he 
takes  it,  and  with /ties  it  on  the  back  of 

the  ass  ; with  g he  addresses  it  on  the 
ass’s  back  ; with  h-k  the  priests  and  the 
saerificer  advance  with  the  horse  in 
front ; with  l and  m the  clay  is  deposited 
on  the  plants,  to  the  north  of  the  vihdra, 

or  place  of  the  fires,  and  on  a covered 

spot ; see  Ap£S.  xvi.  3.  7-14  ; in  B£S.  x.  4 
the  ritual  is  the  same,  save  that  h-k  are 
pronounced  over  the  clay  and  g is  used 
in  reverence  to  it ; the  last  words  of  k 
are  used  as  the  priests  gaze  on  it ; l and 
m accompany  the  depositing  of  the  clay 
on  the  Khara  ; cf.  M£S.  vi.  1.  1 ; K£S. 
xvi.  3.  3-14. 


3 KS. , MS.,  and  VS.  agree  in  vikastam  for 
vilistam,  which  is  probably  less  primitive. 
In  the  second  half-line  KS.  has  tasmai 
deva  simply  ; MS.  and  VS.  have  carasi  and 
kasmai  deva. 

3 KS.  and  MS.  omit  saha  and  with  VS.  have 

asadat. 

4 This  is  RV.  viii.  23.  5,  6,  which,  however, 

has  stavano  and,  for  drfS  ca,  abhikhyd, 
fUfukvanih  and  omits  d ; save  for  sufuk- 
vabhir  KS.  agrees  with  TS. ; MS.  has 
stavano  and  sufikmana  ; VS.  has  dhiya  but 
otherwise  agrees  with  TS.  krpa  is  a little 
uncertain  in  sense,  and  it  is  conceivable 
but  not  likely  that  it  is  equivalent  to  the 
later  krpayd.  Probably  fUfukvanih  should 
be  read,  though  the  MS.  evidence  here 
and  the  comm,  are  in  favour  of  sufuk- 
vdnih. 

6 This  is  RV.  i.  36.  13  without  variant ; 
anjibhih  must  probably  be  taken  as  an 
epithet  of  the  singers. 

8 This  is  RV.  x.  1.  2,  but  with  aktdh  for  aklun, 


295] 


[ — iv.  l.  5 


The  Taking  of  the  Clay 

f Be  firm,  of  strong  limbs, 

Swift,  a mighty  steed  ; 

Be  broad,  of  kindly  seat, 

Thou  art  the  carrier  of  dust  for  Agni.' 
g Be  auspicious  [2],  for  offspring 
Of  men,  O Angiras ; 

Scorch  not 2 sky  and  earth, 

Nor  the  atmosphere,  nor  the  trees. 
h Let  the  steed  advance,  thundering 
And  resounding,  the  ass,  the  flier  ; 

Bearing  Agni  of  the  dust 
May  he  fall  not  before  his  day. 
i The  ass,  well  yoked  to  your  chariot, 

O ye  strong  ones,  that  thundereth, 

May  he  as  swift  envoy 
Bear  hence  Agni  of  the  dust.3 
k The  strong,  bearing  the  strong  Agni, 

Germ  of  the  waters,  him  of  the  ocean, 

0 Agni,  come  hither,  for  enjoyment  [3], 

As  holy  order  and  truth.4 
I O plants,  do  ye  accept 5 Agni  here 
Who  cometh  auspicious  towards  you  ; 

Casting  aside  all  hostilities,6  all  evil  imaginings, 
Sitting  down,  may  he  smite  away  from  us  misfortune. 
m 0 plants,  do  ye  rejoice 6 in  him, 

O ye  that  are  rich  in  flowers,  and  have  fair  berries ; 
This  germ  of  yours,  of  due  season, 

Hath  sat  him  in  his  ancient  seat, 
iv.  1.  5.  a Radiant 7 with  extending  blaze, 


which  is  read  also  in  VS.  and  perhaps 
should  be  inserted  in  KS.  and  MS.  where 
the  MSS.  are  varied  in  reading. 

1 From  here  to  the  end  the  texts  differ  merely 
in  small  points. 

3  KS.  has  fucah,  MS.  hinslh,  VS.  focih. 

3 Not  in  the  other  Sahhitas. 

4 The  last  two  words  are  clearly  in  effect 

a new  Mantra  and  are  so  taken  in  KS. 
and  MS.  and  by  the  Sutras  except  Ap. 

5 VS.  transposes  prdti  grhiuta  and  prdti  mocUu 

dhvarn  and  omits  in  m enam. 

6 dnira  amlvah  is  read  in  KS.,  MS.,  and  VS. 

7 Cf.  KS.  xvi.  4,  5 ; MS.  ii.  7.  5,  6 ; VS.  xi. 

49-59.  For  the  Brahmana  see  TS.  v.  1.6. 
This  section  gives  the  Mantras  for  the 


fashioning  of  the  Ukha,  or  fire-pan  ; 
with  a the  Adhvaryu  unloosens  the  skin  ; 
with  6-c  he  pours  water  on  the  clay,  and 
with  e and  / mixes  the  clay  with  various 
things  ( armakapalas , venvangara,  vrihitusa, 
paid fakasay ana,  y arkara , hairs  of  the  black 
antelope  skin,  and  hairs  of  the  goat); 
with  g he  collects  the  clay  into  one,  and 
with  h-k  hands  it  over  to  the  panmaker  ; 
with  t a ball  is  made,  and  with  k the 
skin  and  lotus  leaf  are  touched  or  pressed 
on  the  clay  with  the  thumbs  ; n is  said 
by  the  sacrificer  as  the  pan  is  made  by 
the  chief  wife,  if  the  sacrificer  is  a poly- 
gamist, by  the  Adhvaryu  if  not ; with  o a 
girdle  is  put  on,  with  p a hole  made,  and 


iv.  1.  5 — ] The  Placing  of  the  Fire  in  the  Fire-pan 


[296 


Do  thou  repel  the  enemy,  the  Raksas’s  hostility  ; 

May  I enjoy  the  protection  of  the  great  protector, 

May  I enjoy  the  leadership  of  Agni,  easy  to  invoke.1 
b Ye,  waters,  are  healing  ; 

Further  us  to  strength, 

To  see  great  joy.2 

c The  most  auspicious  flavour  that  is  yours, 

Accord  to  us  here, 

Like  eager  mothers. 

d To  him  may  we  come  with  satisfaction, 

To  whose  dwelling  ye  quicken  us, 

O waters,  and  propagate  us. 
e Mitra  [1],  having  united  the  earth 
And  the  ground  with  light, 

Agni  well-born,  all-knower, 

Common  to  all  men,  the  wide  extending.3 
/ For  health  I unite  thee,  for  offspring ; may  the  All-gods,  common  to 
all  men,  unite  thee  with  the  Anustubh  metre,  in  the  manner  of  Angiras. 
g The  Rudras,  having  gathered  together  the  earth, 

Kindled  a great  light ; 

Their  ray  undying 
Shineth  clear  among  the  gods. 
h United  by  the  Vasus,  the  cunning  Rudras, 

The  mud  fit  for  the  rite, 

Making  it  smooth  with  her  hands, 

May  Sinlvall  fashion  [2]  this  (pan). 
i Sinlvall,  of  fair  braids, 

Of  fair  head-dress,  with  fair  locks, 

May  she,  O Aditi,  O great  one,4 
Place  within  thy  hands  the  pan. 

Jc  Let  Aditi  fashion  the  pan  with  might, 

With  her  arms,  with  wisdom, 

Let  her  bear  Agni  in  her  womb 
As  a mother  a child  in  her  lap. 

I Thou  art  the  head  of  Makha. 
m Ye  are  the  two  feet  of  the  sacrifice. 


it  is  put  down  on  sand  with  q ; see 
Ap^S.  xvi.  4.  1-5.  3 ; according  to  B£S. 
x.  5 there  are  three  balls,  and  with  h-k 
are  taken  the  three  parts  of  «,  as  Anu- 
mantrana  ; cf.  M£S.  vi.  1.  2 ; K£S.  xvi. 
3.  15-4.  4. 

1  This  is  RV.  iii.  15.  1 without  variant ; MS. 
has  ripun  for  dvisdh. 


2 This  is  RV.  x.  9.  1-3  without  change.  The 

verses  are  repeated  in  full  at  v.  6.  1 i-n. 

3 MS.  has  for  saha  the  less  satisfactory  svah. 

The  three  Sanliitas  agree  in  omitting 
agnim — vibhum,  thus  giving  a full  con- 
struction. 

4 The  other  Sanliitas  agree  in  reading  makt. 


297] 


[ — iv.  l.  6 


The  Mixing  of  the  Clay 

n May  the  Vasus  fashion  thee  with  the  Gayatrl  metre,  in  the  manner  of 
Ahgiras.  Thou  art  the  earth  ; may  the  Rudras  fashion  thee  with  the 
Tristubh  metre,  in  the  manner  of  Ahgiras.  Thou  art  the  atmosphere  [3]  ; 
may  the  Adityas  fashion  thee  with  the  Jagatl  metre  in  the  manner  of 
Ahgiras.  Thou  art  the  sky  ; may  the  All-gods,  common  to  all  men,  fashion 
thee  with  the  Anustubh  metre,  in  the  manner  of  Ahgiras.  Thou  art  the 
quarters ; thou  art  the  fixed  (quarter) ; fix  in  me  offspring,  increase  of 
wealth,  richness  in  cattle,  richness  in  heroes,  (subject)  his  fellows  to  the 
sacrificer. 

0 Thou  art  the  girdle  of  Aditi. 

p Let  Aditi  seize  thy  hole  with  the  Pankti  metre,  in  the  manner  of 
Ahgiras. 

q Having  made  the  great  pan. 

Wrought  of  clay,  as  a birthplace  for  Agni, 

Aditi  gave  it  to  her  sons, 

(Saying),  ‘Let  them  cook  it.’1 
iv.  1.  6.  a May 2 the  Vasus  fumigate  thee  with  the  Gayatrl  metre,  in  the  manner 
of  Ahgiras  ; may  the  Rudras  fumigate  thee  with  the  Tristubh  metre,  in 
the  manner  of  Ahgiras  ; may  the  Adityas  fumigate  thee  with  the  Jagatl 
metre,  in  the  manner  of  Ahgiras  ; may  the  All-gods,  common  to  all  men, 
fumigate  thee  with  the  Anustubh  metre,  in  the  manner  of  Ahgiras ; 
may  Indra  fumigate  thee  in  the  manner  of  Ahgiras  ; may  Visnu  fumigate 
thee  in  the  manner  of  Ahgiras  ; may  Varuna  fumigate  thee  in  the  manner 
of  Ahgiras. 

1 May  Aditi,  connected  with  the  All-gods,  the  goddess,  dig  thee  on  the 
abode  of  earth,  in  the  manner  of  Ahgiras,  O trench. 

c May  the  wives  of  the  gods  [1],  the  goddesses,  connected  with  the  All- 
gods, place  thee  on  the  abode  of  earth,  in  the  manner  of  Ahgiras,  O pan. 

d May  the  Dhisanas,  the  goddesses  connected  with  the  All-gods,  kindle 
thee  on  the  abode  of  earth,  in  the  manner  of  Ahgiras,  O pan ; may  the 
wives,  the  goddesses,  connected  with  the  All-gods,  prepare  thee  on  the 


1 MS.  ruins  the  metre  by  omitting  sam. 

2 Cf.  KS.  xvi.  5,  6 ; MS.  ii.  7.  6 ; VS.  xi.  60-65. 

For  the  Brahmana  see  TS.  v.  1.  7.  This 
section  gives  the  Mantras  for  the  pre- 
paring of  the  pan  ; with  a the  Adhvaryu 
fumigates  the  pan  ; with  b he  digs  a 
trench  in  front  of  the  Garhapatya,  and 
with  c he  deposits  the  pan  in  the  trench  ; 
with  d he  deposits  the  fire  on  the  pot 
which  has  been  covered  with  lokitapaca- 
naih  sambharaih  ; e (including  /),  g,  and 
h are  uttered  as  the  pan  is  baked  ; with 
» the  baked  pan  is  taken  out ; with  k it 
is  placed  on  the  sand  to  the  north,  and 
2 [h.o.s.  19] 


with  l it  is  filled  with  goat’s  milk  ; so 
comm,  following  Ap£S.  xvi.  5.  4-6.  1, 
where  for  e,  however,  are  read  three 
Mantras,  as  in  the  text,  but  with  mitra 
prefixed  and  etam  ta  ukham  followed  by 
esd  ma  bhedi,  their  place  being  after  k ; 
the  ritual  action  in  this  case  is  better 
given  in  B^S.  x.  6-8,  whe'e  the  Mantra 
is  taken  as  one  and  as  accompanying  the 
placing  round  the  pan  of  Mandalestakas  : 
in  other  points  Baudh.  varies  slightly 
from  TS.,  especially  in  placing  the  second 
half  of  k before  the  first ; cf.  also  M£S. 
vi.  1.  2 ; K9S.  xvi.  4.  8-23. 


[298 


iv.  1.  6 — ] The  Placing  of  the  Fire  in  the  Fire-pan 

abode  of  earth,  in  the  manner  of  Ahgiras,  0 pan ; may  the  protectors, 
the  women,  the  goddesses,  connected  with  the  All-gods,  cook  thee  on  the 
abode  of  earth,  in  the  manner  of  Ahgiras,  0 pan. 
e O Mitra,  cook  this  pan  ; may  it  not  break.1 
/ This  I place  around  thee,  to  prevent  breaking. 
g Mitra,  extending,  compasseth 
This  sky  in  greatness  [2], 

And  the  earth  with  his  fame. 
li  The  fame  of  Mitra,  supporter  of  the  people, 

Of  the  god  is  eternal, 

True,  and  most  varied  in  fame.2 
i May  the  god  Savitr  dig  thee  out, 

With  fair  hands,  fair  fingers, 

Fail-  arms,  with  his  might. 
k Breaking  not,  0 earth, 

Do  thou  fill  the  legions,  the  quarters ; 

Arise,  become  great, 

Stand  upright,  be  thou  firm.3 

I May  the  Vasus  fill  thee  with  the  Gayatrl  metre,  in  the  manner  of 
Angiras  : may  the  Rudras  fill  thee  with  the  Tristubh  metre,  in  the  manner 
of  Angiras ; may  the  Adityas  fill  thee  with  the  Jagatl  metre,  in  the 
manner  of  Angiras ; may  the  All-gods,  common  to  all  men,  fill  thee 
with  the  Anustubh  metre,  in  the  manner  of  Angiras. 
iv.  1.  7.  a Let4  the  half-years,  the  seasons,  increase  thee,  0 Agni, 

The  years,  the  Rsis,  and  what  truths  there  are  ; 

Shine  with  thy  heavenly  lustre, 

Illuminate  all  the  quarters  of  the  earth.5 
b Be  kindled,  O Agni,  and  awake  him  ; 

Arise  for  great  good  fortune  ; 

May  he  that  waiteth  on  thee,  O Agni,  be  not  harmed  ; 

May  thy  priests  be  famous,  not  the  others.6 
c These  Brahmans,  O Agni,  choose  thee  ;7 


1 This  form  is  peculiar  to  TS.  ; KS.,  MS.,  and 

VS.  agree  in  the  reading  given  by  Ap.  as 
above. 

2 This  occurs  above,  iii.  4.  11  p. 

8 KS.  and  VS.  have  dryathamand  prthivyam  ; 
MS.  has  dvyathamdml  and  transposes  the 
two  half-lines. 

* Cf.  KS.  xviii.  16  ; KapS.  xxix.  4 ; MS.  ii. 
12.  6 ; VS.  xxvii.  1-10.  For  the  Brnhmana 
see  TS.  v.  1.  8.  6,  6.  This  section  gives 

an  additional  set  of  ten  SamidhenI  verses 

to  accompany  an  offering  of  five  animals 

{aju,  afva,  rsabbo,  rrtni,  basta)  ; see  ApfJIS. 


xvi.  7.  1,  2 ; according  to  K£S.  xvi.  1.  11 
they  are  used  after  the  ninth  and  before 
the  tenth  of  the  normal  set  of  eleven 
verses  ; see  also  M£S.  vi.  1.  2 ; Kau9.  lix. 
15  ; cii.  4 ; Vait.  xxviii.  4. 

6 This  is  AV.  ii.  6.  1,  which  with  the  other 

Sanhitas  except  KS.  has  cdtasrah  for 
prthivydh. 

0 This  is  AV.  ii.  6.  2,  which  has  vardhaya. 
The  others  agree  with  TS. 

7 This  is  AV.  ii.  6.  3,  which  with  MS.  has 

bhava  for  ca;  KS.  omits  the  ca. 


299] 


The  Samidhenls  for  the  Animal  Offering  [ — iv.  1.  7 


Be  thou  propitious,  0 Agni  [1],  to  us  in  the  sanctuary ; 

Slaying  our  rivals,  conquering  the  foes, 

Do  thou  watch  unfailing  in  thine  own  home. 
d Here,  O Agni,  do  thou  grant  wealth  ; 

May  not  the  overcomers,  anticipating  (us) ; overcome  thee  ; 

May  the  lordly  power  be  easily  wielded  by  thee,  O Agni ; 

Let  him  who  waiteth  on  thee  prosper,  unassailed.1 
e With  good  life,  O Agni,  unite  thee  with  the  lordly  power ; 

O Agni,  vie  with  Mitra  in  friendlihood  ; 

Be  thou  the  midmost  of  thine  equals ; 

O Agni,  shine  forth  here  to  be  invoked  by  kings.2 
/ (Be  thou)  over  the  [2]  enemy,  the  obstructor, 

Unwisdom,  niggardliness,  O Agni, 

All  obstacles  do  thou  overcome, 

And  bestow  upon  us  wealth  with  heroes.3 
g Unassailable,  all-knower,  unoverpowered, 

Kuling,  O Agni,  supporting  the  lordly  power,  do  thou  shine  here ; 
Through  all  the  regions,  freeing  men  from  fear, 

Do  thou  this  day  guard  us  for  increase  with  kindliness.4 
7t  0 Brhaspati,  instigator,  awake  him  ; 

The  sharp  do  thou  more  thoroughly  sharpen  ; 

Increase  him  to  great  prosperity  [3] ; 

Let  the  All-gods  rejoice  in  him.5 
i What  time,  0 Brhaspati,  thou  didst  free 
From  life  yonder,  from  Yama’s  enmity, 

The  Afvins  removed  death  from  him, 

O Agni,  the  physicians  of  the  gods  with  their  powers.6 
k We  from  the  darkness, 

Gazing  on  the  higher  light,7 


1 This  is  found  in  AV.  vii.  82.  3,  and  the  Ppp. 

agrees  with  the  YV.  Sahhilas  in  reading 
it  with  ii.  6.  AV.  has  pUrvacittdh  and 
ksatrena,  both  inferior  readings  ; MS.  has 
piindcittau ; KS.,  KapS.,  and  VS.  agree 
with  TS.  The  reference  is  of  course  to 
people  who  anticipate  the  worshipper 
in  seeking  the  favour  of  the  god. 

2 This  is  AV.  ii.  6.  4.  AV.,  KS.,  and  MS.  read 

svena  for  srdyuh ; AV.  has  no  edhi,  KS. 
and  MS.  have  madhyamastheydya ; AV. 

has  mitradhd  and  vihdtyah. 

8 This  is  AV.  ii.  6.  5,  which  has  dcitti  dti 

dvisah ; KS.  and  MS.  have  nirrtim  for 
drutim  and  end  with  adyd  ; AV.,  KS.,  and 
MS.  have  tdiva  tvdm,  and  TS.  alone  has 

sahdviram.  niddh  must  be  read  for  AV. 


nihah  and  nihah  of  the  YV.  Sanhitas. 

4 This  is  AV.  vii.  84.  1.  AV.  has  dmartyah 

for  dnistrtah,  dmivdh  for  dfdh  and  gdyam 
for  vrdha  ; KS.  has  dmivdh  with  mdnusye- 
bhyah,  MS.  vi  and  manusandm  ; VS.  agrees 
with  TS.  except  in  having  with  KS.  and 
MS.  fivebhih. 

5 This  is  AV.  vii.  16.  1,  which,  however,  in- 

verts b and  c and  reads  in  a sdvitar 
(making  a second  deity  against  the  sing, 
of  the  verb),  vardhaya  and  in  our  b jyo- 
tdya  ; with  MS.  it  has  samtaram  for  sam- 
tardm ; MS.  ends  vifve  cainam. 

6 This  is  AV.  vii.  53.  1,  which  has  adhi  and 

asmdt ; MS.  has  uhatam.  It  is  found  also 
in  TA.  x.  48. 

7 This  is  RV.  i.  50.  10  without  variant. 


[300 


iv.  i.  7 — ] The  Placing  of  the  Fire  in  the  Fire-pan 


Surya  a god  among  the  gods, 

Have  come  to  the  highest  light, 
iv.  1.  8.  a Uplifted1  are  his  kindling-sticks, 

Uplifted  and  pure  are  the  rays  of  Agni, 

Most  brilliant  (are  they)  of  the  son  of  fail’  countenance.2 
b The  son  of  self,  the  Asura,  all-knower, 

God,  god  among  gods, 

Anointeth  the  ways  with  mead  and  ghee.3 
c With  mead  thou  attainest  the  sacrifice, 

Delighting,  as  Nara^ansa,  O Agni, 

The  kindly  god  Savitr,  with  every  boon.4 
d Hither  he  cometh,  with  might,  with  ghee, 

The  priest  implored  with  adoration  ; 

To  Agni  the  ladles  (move)  when  the  rites  proceed.5 
e Worship  let  him  pay  to  the  greatness  of  him,  of  Agni ; 
He  [1]  indeed  is  pre-eminent  among  the  delightful,5 
The  wealthy,  the  wisest,  best  bestower  of  wealth. 

/ The  divine  doors — all — preserve 
The  rules  of  him,  of  Agni, 

Of  wide  expanse,  lording  it  with  dominion.7 
g May  day  and  night 

Like  heavenly  maidens  in  his  birthplace 
Protect  this  our  sacrifice  and  offering.8 
h 0 ye  divine  Hotrs,  sing  ye 


1 Cf.  KS.  xviii.  17 ; KapS.  xxix.  5 ; MS.  ii. 
12.  6 ; VS.  xxvii.  11-22  for  a-m,  and  for 
n-t  KS.  xl.  1 ; MS.  ii.  13.  23  ; the  verses 
are  found  scattered  in  VS.  xiii.  4 ; xxiii. 
1,  3 ; xxv.  10-13  ; xxvii.  25,  26 ; xxxii. 
3,  6,  7.  This  section  contains  the  AprI 
verses  (a-m)  for  the  fore-sacrifices  of 
animals  (Ap9S.  xvi.  7.  9,  10)  and  the 
verse  for  the  Aghara  with  the  spoon  for 
an  offering  to  Vayu  (n),  and  six  Yiijyas 
and  Puronuvakyas  for  the  offering  to 
Prajapati  of  a hornless  victim  (o  and  p 
for  the  offering  of  the  omentum,  q and  r 
for  the  cake  offering,  s and  t (with  u as 
a variant)  for  the  oblation  ( havis ))  ; see 
Ap£S.  xvi.  7.  8,  11 ; B<?S.  x.  11. 

3 This  hymn  (a-m)  occurs  in  a mutilated 
form  in  AV.  v.  27,  the  variants  of  which 
are  discussed  elaborately  by  Whitney 
and  need  not  here  be  repeated. 

8 KS.  and  MS.  take  in  a of  the  noxt  verse  ; 
MS.  has  devo  devebhyo  devayandn  ; in  b MS. 
and  VS.  have  anaktu,  KS.  anakti  with  patho. 


4 KS.  and  MS.  add  a of  the  next  verse  to 
make  up  for  the  first  Pada  here  which  is 
added  to  the  preceding  verse  ; both  read 
naksati ; MS.  has  agnih  for  ague. 

6 KS.  and  MS.  make  up  the  line  by  adding 

the  first  Pada  of  the  next  verse  to  make 
up  for  the  transfer  of  the  first  Pada  ; 
KS.  has  the  absurd  yanti  with  ghrtaclh  in 
our  a,  and  it  has  Idandh. 

* KS.  makes  this  verse  out  of  b and  c,  reading 
starii  mandras  suprayaksuh  ; MS.  has  with 
VS.  sd  im  mandra  suprayasa  (suprayasah  in 
VS.)  and  then  adds  stariman  barhiso  mi- 
tramahah  before  our  c.  The  sense  of  the 
passage  is  merely  conjectural,  the  text 
being  clearly  hopelessly  corrupt. 

7 KS.  and  MS.  read  vifva,  which  improves  the 

sense.  If  vipoe  is  kept  dcvah  can  be  un- 
derstood. 

8 This  verse  is  alike  in  all,  but  is  not  in  AV., 

where  it  occurs  in  a different  form  at  v. 

12.  6. 


301] 


[ — iv.  l.  8 


The  Animal  Offering  to  Prajdpati 

To  our  uplifted  sacrifice,  to  Agni’s  tongue, 

Make  for  us  good  offering.1 
i May  the  three  goddesses  sit  on  this  strew, 

Ida,  SarasvatT  [2],  Bharatl,  the  great,  being  sung.2 
k That  seminal  fluid  of  ours,  wondrous, 

Abundant,  may  Tvastr  release 
As  increase  of  wealth  with  good  heroes,  as  offspring  to  us.3 4 * 
I 0 tree,  let  free, 

Bestowing  with  thyself  among  the  gods  ; * 

Let  Agni  as  queller  make  ready  the  oblation. 
m O Agni,  utter  ‘ Hail ! ’ O all-knower,  over  the  oblation  for  Indra  ; 6 

May  all  the  gods  rejoice  in  this  offering. 
n The  golden  germ  first  arose  ; 

Born  he  was  the  only  lord  of  creation  ; 

He  supporteth  the  earth  and  the  sky  [3]  ; 

To  what  god  shall  we  offer  with  oblation  ? 
o He  that  alone  by  his  might  is  king 
Of  the  breathing,  the  winking  world, 

Who  is  lord  of  these  bipeds  and  quadrupeds  ; 

To  what  god  shall  we  offer  with  oblation  ? 
p He  who  is  giver  of  breath,  giver  of  strength, 

Upon  whose  bidding  all,  even  the  gods,  wait, 

Whose  shadow  is  immortality  and  death  ; 

To  what  god  shall  we  offer  with  oblation  ? 6 
q He  whose  are  these  snowy  mountains  through  his  might, 

Whose  they  call  the  ocean  with  the  Rasa  [4], 

Whose  two  arms  are  these  quarters ; 

To  what  god  shall  we  offer  with  oblation  ? 
r To  whom  the  armies  stablished 
Through  his  aid  gazed  with  minds  disturbed, 

Over  whom  on  the  rising  of  the  sun  it  goeth  ; 

To  what  god  shall  we  offer  with  oblation  ? 
s He  by  whom  the  dread  earth  and  the  sky  were  made  firm, 


1 MS.  has  jihvabhi,  KS.  jihvayabhi,  and  both 

smstam  ; KS.  and  MS.  insert  imam  after 
urdhvdm. 

2 MS.  puts  maht  before  Bharat i,  and  reads 

syonam  for  sadantu  ; KS.  has  mahir  grnd- 

ndh. 

3 MS.  with  KS.  reads  tvastah  and  has  swAryam 

with  YS.  ; KS.  after  tvastah  reads  posayd 
visya  (MS.  also  has  visya). 

4 MS.  has  devebhyah. 

6 MS.  has  devebhyo  xjajndm. 


6 This  famous  hymn  is  found  in  RV.  x.  121  ; 
AV.  iv.  2 ; the  variants  are  given  in 
Whitney’s  notes  on  that  hymn  save  in 
the  case  of  KS.,  not  then  available  to  him. 
They  need  not  here  be  repeated.  Olden- 
berg  ( Prolegomena , pp.  314-316)  has  shown 
in  detail  the  inferior  character  of  the 
text  of  the  Yajus  tradition,  especially  in 
KS.  and  MS.,  where  the  process  of  de- 
gradation has  gone  further  than  in  TS. 
as  it  now  stands.  Cf.  pp.  lxxxvii,  lxxxviii. 


iv.  1.8 — ] The  Placing  of  the  Fire  in  the  Fire-pan  [302 

By  whom  the  heaven  was  established,  by  whom  the  vault, 

Who  is  the  measure  of  the  region  in  the  atmosphere  ; 

To  what  god  shall  we  offer  with  oblation  ? 
t When  the  waters,  the  great  ones,  went 
Bearing  all  [5]  strength,  begetting  Agni, 

Then  one  breath  of  the  gods  arose  ; 

To  what  god  shall  we  offer  with  oblation  ? 
u He  who  in  his  might  beheld  the  waters 
Bearing  strength,  begetting  Agni, 

Who  was  the  god  alone  over  the  gods  ; 

To  what  god  shall  we  offer  with  oblation  ? 
iv.  1.  9.  a Purpose,1  Agni,  impulse,  hail ! Mind,  intellect,  Agni,  impulse,  hail ! 
Thought,  knowledge,  Agni,  impulse,  hail ! Discrimination  of  speech, 
Agni,  impulse,  hail ! To  Manu,  lord  of  creatures,  hail ! To  Agni 
Vai$vanara  hail ! 

b Let  every  man  choose  the  companionship 
Of  the  god  who  leadeth  ; 

Every  man  prayeth  for  wealth  ; 

Let  him  choose  glory  that  he  may  prosper  ; hail ! 2 
c Be  not  broken,  nor  come  to  harm  ; 

Be  firm  and  enduring  ; 

O mother,  daringly  show  thy  heroism  [1]  ; 

With  Agni  wilt  thou  do  this  deed.3 
d Be  firm,  O goddess  earth,  for  prosperity ; 

Thou  art  the  wile  of  the  Asura,  made  with  power  ; 

Let  this  oblation  be  pleasing  to  the  gods ; 

Do  thou  emerge  uninjured  at  this  our  sacrifice.'1 
e O Mitra,  heat  this  pan  ; may  it  not  break. 

/ This  I place  around  thee,  to  prevent  breaking. 
g Feeding  on  wood,  sipping  clarified  butter, 

The  ancient  desirable  Hotr, 

i Cf.  KS.  xvi.  7,  8 ; MS.  ii.  7.  7,  8 ; VS.  xi. 

66-72 ; xii.  15-17.  For  the  Br&hmana 

see  TS.  v.  1.9.  This  section  describes  the 
kindling  of  the  fire  in  the  pan  ; with  a 
six  oblations  to  Agni  are  offered  ; with  b 
a seventh  or  fire  offering  ; with  c and  d 
the  pan  is  deposited  covered  with  a nest 
of  hemp  or  Munja  on  the  Ahavaniya ; 
with  e (including  /)  embers  are  placed 
round  it  to  light  it  up  pradalcsinam  as 
usual  ; with  g there  is  put  in  the  fire-pan 
Krumuka  and  Munja  grass  ; with  h and  i 
kindling-wood  of  Vikankata  and  £aml  is 
put  on  ; with  k-m  the  fire  generated  in 


the  pan  is  adored  ; see  Ap£S.  xvi.  8.  18-9. 
14,  and  cf.  B<?S.  x.  13;  M£S.  vi.  1.  8; 
K$S.  xvi.  4.  30-37  ; 5.  20. 

2 This  occurs  above  at  i.  2.  2 c.  KS.  has  tt'fvo 

with  vareta  twice  and  pusyatu  with  isu- 
dhyati ; MS.  on  the  other  hand  has  vigrto 
and  varxta  and  vrnita  respectively  with 
pusyase. 

3 MS.  reads  virdyasva  for  viddyasva,  and  KS. 

with  VS.  omits  it  entirely,  presumably 
because  virdyasva  occurs  just  below  ; sit  is 
added  there  in  the  other  texts.  For  the 
dual  see  v.  2.  8.  2 (p.  412,  n.  1). 

* KS.,  MS.,  and  VS.  all  have  devcbhyah. 


303] 


The  Kindling  of  the  Fire 


[ — iv.  l.  10 


Son  of  strength,  the  wondrous.1 
h From  a far  region 
Come  hither  to  these  lower  ones  [2]  ; 
Favour  those  in  the  region  where  I am.2 
i From  a far  distance 
Do  thou  of  ruddy  steeds  come  hither ; 

Of  the  dust,  dear  to  many, 

O Agni,  do  thou  overcome  obstructions.3 
Jc  Do  thou  sit  down  in  the  lap  of  this  mother. 
O Agni,  knowing  all  the  ways  ; 

Consume  her  not  with  light  nor  with  heat, 
Within  her  shine  with  pure  radiance.4 * 6 
I O Agni,  with  glow 
Within  thine  own  seat  of  the  pan, 

Heating  with  her  blaze, 

Be  thou,  O all-knower,  auspicious.® 
m Becoming  auspicious  to  me,  0 Agni. 

Do  thou  sit  down  auspicious ; 

Having  made  all  the  quarters  auspicious 
Sit  here  on  thine  own  birthplace.0 
iv.  1. 10.  a Whatever7  logs  we  place 
In  thee,  O Agni, 

Be  that  ghee  for  thee  ; 

Accept  it,  0 youngest  one.8 
b What  the  insect  eateth. 

What  the  ant  climbeth  ove 

1 This  is  RV.  ii.  7.  6 without  variant. 

2 This  occurs  above  at  ii.  6.  11  p. 

3 KS.  has  upagahi. 

4 MS.  has  forth,  KS.  focah,  VS.  forth,  and  it 

changes  the  position  of  ardsa  and  tapasd. 

The  verses  k-nt  recur  at  iv.  2.  1 k-m. 

8 KS.  and  MS.  have  ukhayam,  and  if  the  text 
is  correct  the  gen.  is  really  one  of  equi- 
valence, which  is  denied  for  Sanskrit  by 
Whitney,  Sansk.  Gramm.  § 295,  and 
Speijer,  Sanskrit  Grammar,  § 110.  VS.  has 
•ukhayah,  and  in  the  next  half-verse  MS. 
reads  tdsyai  for  the  tasydh  of  the  other 
texts.  Cf.  below  avasanam  prthivyah, 
iv.  2.  3 a. 

6 athd  occurs  in  MS. 

7 Cf.  KS.  xvi.  7,  8 ; MS.  ii.  7.  7,  8 ; VS.  xi. 

73-xii.  4.  For  the  Bralimana  see  TS.  v.  1. 

10.  This  section  gives  the  Mantras  for 
the  Agnidharana ; with  a-e  the  Adhvarvu 


puts  on  wood  of  Udumbara,  not  cut  by 
the  axe  ; with  / he  adds  an  Aijvattha, 
with  g a Vikankata,  and  with  h a £aml 
stick  ; i and  k are  said  by  the  sacrificer 
as  the  Adhvaryu  silently  places  two 
Udumbara  sticks  on  the  fire ; with  l a 
gold  ornament  with  twenty-one  knobs  is 
put  on  ; with  m the  noose  of  the  sling  of 
the  pan  is  added,  and  with  n the  black 
antelope  skin  above  the  fikya ; with  o he 
looks  at  the  fire  in  the  pan  and  with 
p picks  it  up ; see  Ap£S.  xvi.  10.  1-12, 
and  cf.  B£S.  x.  14,  15,  which  closely 
agrees ; M£S.  vi.  1.  3 ; K£S.  xvi.  4. 
38-5.  7. 

8 This  is  RV.  viii.  101.  20,  which  has,  how- 
ever kani  kani  ca  and  omits  c,  and  in  d 
reads  ta ; in  AV.  xix.  64.  3 c is  found  as 
sarvam  tad  astu  me  fivam  ; KS.,  MS.,  and 
VS.  have  sarvam  tad  astu  me  ghrtdm  as  in  b. 


[304 


iv.  1.  10 — ] The  Placing  of  the  Fire  in  the  Fire-pan 

All  that  be  ghee  for  thee ; 

Accept  it,  O youngest  one.1 
c Mighty  by  night,  unfailingly  bearing  (food) 

For  him  as  fodder  to  a stalled  horse, 

May  we,  O Agni,  thy  neighbours,  be  not  harmed, 

Kejoicing  in  increase  of  wealth,  in  food.2 
d Kindled  on  earth’s  navel  [1],  Agni 
We  invoke  for  great  increase  of  wealth, 

Delighting  in  drink,  recipient  of  great  praise,  worthy  of  offering, 
The  victor,  Agni,  sustainer  in  battles.3 
e The  hosts  that  attack, 

That  pierce,  the  trooping, 

The  thieves  and  the  robbers, 

Them,  0 Agni,  do  I place  in  thy  mouth.4 
/ With  thy  tusks  the  burglars, 

With  thy  teeth  the  robbers, 

With  thy  jaws  the  thieves,  0 blessed  one, 

Do  thou  chew,  well  chewed.6 
g The  burglars  among  men, 

The  thieves  and  robbers  in  the  forest, 

The  [2]  mischief- workers  in  the  thickets, 

Them  I place  within  thy  jaws.6 
h The  man  who  is  hostile  to  us, 

And  him  who  hateth  us, 

Him  who  revileth  us,  and  him  who  seeketh  to  hurt, 

Every  one  of  them  do  thou  crush  to  atoms.7 
i Sharpened  is  my  holy  power, 

Sharpened  the  strength  and  might, 

Sharpened  the  conquering  lordly  power  of  him 
Whose  domestic  priest  I am.8 
k Their  arms  have  I uplifted, 

1 This  is  RV.  viii.  101.  21  with  c added. 

2 This  verse  is  found  with  variants  in  AV.  6 

xix.  55.  1,  viz.  agne  is  placed  after  te  ; 

KS.  and  MS.  have  rdtrim-ratrim , and  VS. 
dhar-ahah,  but  9®-  vi.  6.  4.  1 ; K£S.  xvi. 

6.  2 recognize  the  variant  rdtrim  as  in 
TS.  and  AV.  The  sense  of  dpraydvam  is  o 
determined  by  Lanman  on  AV.  1.  c. 

3 KS.  and  MS.  have  samidhdnah,  and  VS.  7 

samidhdne  agnau. 

4 ugandh  is  uncertain  in  sense,  but  Pischel 

(Fed.  Stud.  ii.  192)  argues  that  the  sense  of  8 
‘ mordbegierig’  given  by  Benfey  in  his 
SV.  Glossar  is  correct  in  essentials.  If 
gana  is  part  of  the  word  (with  either  u or 
ud  (corrupted)  preceding)  then  the  sense 


is  ‘ in  troops  ’.  Cf.  iv.  5.  4 6. 

jambhyaih  is  read  also  in  VS.  ; in  KS.  jam- 
bhyebhih  is  found,  but  MS.  reads  the 
easier  jambhabhyam  as  in  g : the  other 
Sanhitas  have  hdnubhyam.  For  khad,  cf. 
Keith,  JR  AS.  1909,  pp.  423  seq. 

The  contrast  is  clear  between  burglars  and 
the  highwaymen  ; see  Vedic  Index,  i.  302. 

On  masmasd,  see  Keith,  JRAS.  1912,  pp.  733, 
734.  KS.  has  masmasd,  MS.  mrsmrsd,  VS. 
bhasmasd. 

This  verse  is  found  in  AV.  iii.  19.  1,  which 
inserts  iddm  before  brahma,  and  in  c reads 
ksatram  ajdram  astu  jisntir  yes&m ; KS. , MS. , 
and  TA.  ii.  5.  2 add  me  before  jisnu. 


305] 


[ — iv.  l.  ll 


The  Agnidharana 

Their  radiance,  their  might ; 

With  holy  power  I waste  the  foes, 

I support  [3]  my  own.1 

I Shining  like  gold,  he  hath  become  widely  resplendent, 

For  glory  shining  with  immortal  life ; 

Agni  became  immortal  in  his  strength 
What  time  prolific  Dyaus  begat  him.1 3 
m The  sage  showeth  all  forms  ; 

He  hath  produced  bliss  for  biped  and  quadruped  ; 

Savitr,  the  desirable,  hath  discerned  the  vault ; 

After  the  moving  forward  of  the  dawn  he  shineth.’ 
n Night  and  the  dawn,  one-minded  but  of  various  form, 

United  suckle  one  child  ; 

The  radiant  one  shineth  between  sky  and  earth  [4] ; 

The  gods,  granters  of  wealth,  support  Agni.4 
o Thou  art  the  bird  of  fair  feathers ; thy  head  the  Trivrt  (Stoma),  thy 
eye  the  Gayatra,  thy  breath  the  Stoma,  thy  body  the  Vamadevya  Saman, 
thy  wings  the  Brhat  and  the  Rathantara,  thy  tail  the  Yajnayajniya,  thy 
limbs  the  metres,  thy  hoofs  the  altars,  thy  name  the  Yajus  formulae. 
p Thou  art  the  bird  of  fair  feathers  ; go  to  the  sky,  fly  to  the  heaven, 
iv.  1.  11.  a O5  Agni,  that  sacrifice,  that  offering, 

Which  on  all  sides  thou  dost  encircle, 

It  of  a truth  goeth  to  the  gods. 
b O Soma,  the  wondrous  aids 
That  there  are  of  thine  for  the  generous  man, 

With  these  be  thou  our  helper. 


1 The  other  Sanhitas  have  dtho  for  t id  u ; AV. 
iii.  19.  3 has  the  second  half-line  with 
ktindmi. 

8 This  is  found  at  i.  3.  14  q ; MS.  has  ajarah 
and  both  it  and  KS.  have  sahobhih.  VS. 
agrees  with  TS. 

5 This  is  RV.  v.  81.  2 without  variant. 

4 In  RV.  L 96.  5 is  read  for  simanasa  virupe, 

vdrnam  dmemyane  and  dravinodam  for  °dah 
which  seems  secondary.  In  RV.  dyavd- 
ktdma  is  a compound,  but  the  Pada  text 
here  treats  the  two  words  as  separate 
(cf.  p.  388,  n.  3)  as  e.  g.  in  RV.  x.  12. 1 ; 
Wackernagel,  Altind.  Gramm,  u.  i.  151. 
The  verse  is  repeated  in  full  at  iv.  6.  5 f; 
7.  12  h. 

5 This  section  gives  the  Yajyas  and  the  Anu- 

vakyas  for  the  oblations  prescribed  in  the 
Vaijvadeva  rite  ; see  TS.  i.  8.  2 ; a is  the 

3 [h.o.s.  19] 


Puronuvakya  for  the  first  Ajyabhaga, 
b for  the  second  ; c and  d are  for  the 
offering  to  Agni  on  eight  potsherds ; 
e and  / for  that  to  Soma  ; g and  h for 
that  to  Savitr  ; i and  k for  that  to  Saras- 
vant ; l and  m for  that  to  Pusan  ; n and  0 
for  that  to  the  Maruts  ; p and  q for  that 
to  the  All-gods  ; r and  s for  that  to  sky 
and  earth ; t and  u for  the  offering  to 
Agni  Svistakrt,  and  v and  10  for  the 
Vajina  offering.  The  verses  are  all 
Rgvedic  ; a = i.  1.  4 ; 6 = i.  91.  9 ; c = 
viii.  44.  6;  d - x.  8.  6;  e and  / = i.  91. 
8 and  4 ; g = iii.  62.  10;  h = iv.  54. 3 ; t = 
i.  3. 1 1 ; k = vi.  49.  7;  l = vi.  54.  5 ; 58.  1 ; 
n = L 85.  7 ; 0 = vi.  66.  9 ; p = vi.  52. 
10  ; q = vi.  52. 13  ; r = ii.  41. 20 ; s = vii. 
53.  2 ; t = v.  14.  1 ; m = iii.  11.  2 ; v and 
w = vii.  38.  7 and  8.  Cf.  MS.  iv.  10.  3. 


[306 


iv.  l.  li — ] The  Placing  of  the  Fire  in  the  Fire-pan 

c Agni  the  head.1 
d Be.2 

e Thou,  O Soma.3 
/ These  abodes  of  thine.4 
g That  excellent  glory  of  Savitr, 

The  god,  we  meditate, 

That  he  may  stimulate  our  prayers.5 
h What  we  have  done  in  thoughtlessness  against  the  host  divine, 
With  feeble  insight,  with  violence  as  is  man’s  way  [1], 

Among  gods  and  men,  do  thou,  0 Savitr, 

There  instigate  us  to  sinlessness. 
i Impeller  of  righteousness, 

Instigator  of  devotions, 

Sarasvatl  hath  established  the  sacrifice. 
k May  the  maiden  of  the  lightning,  the  one  of  varied  life, 
Sarasvatl,  wife  of  a hero,  inspire  our  devotion  ; 

In  accord  with  the  ladies,  may  she  accord  to  the  singer 
Protection  uninjured,  and  guardianship  unsurpassable. 

I May  Pusan  follow  the  cows  for  us, 

May  he  guard  our  horses  ; 

May  Pusan  win  booty  for  us. 
m Bright  is  part  of  thee,  worthy  of  offering  another  [2], 

Like  day  and  night  of  various  hue,  like  the  sky  art  thou ; 

All  magic  thou  dost  further,  O powerful  one  ; 

Propitious  here,  0 Pusan,  be  thy  bounty. 
n They  grew  in  might  with  their  own  power  ; 

They  mounted  the  vault,  they  made  a broad  seat ; 

When  Visnu  helped  the  strong  one  who  causeth  gladness, 

Like  birds  they  sat  on  the  dear  strew. 
o Bear  ye  variegated  praise  to  the  strong  singer, 

The  host  of  the  Maruts,  which  hath  strength  ; 

Who  with  might  endure  might  [3], 

For  the  jocund  ones,  O Agni,  the  earth  shakes.' 
p The  All-gods.7 
q O All-gods.8 

1 This  verse  is  given  in  full  at  i.  5.  5 c and 
also  at  iv.  4.  4 a. 

8 This  verse  is  given  in  full  at  iv.  4.  4 d which 

is  unusual. 

3 This  verse  is  given  in  full  at  ii.  3.  14  t. 

4 This  verse  is  given  in  full  at  ii.  3.  14/. 

6 This  verse  occurs  in  full  at  i.  5.  6 m and  it 

is  unusual  that  it  should  be  repeated 
here. 

9 This  verse,  unidentified  by  Weber,  is  RV. 


vi.  66.  9.  The  exact  sense  is  not  certain, 
as  makhebhyah  is  open  to  various  render- 
ings, but  it  is  simplest  to  take  it  as  an 
epithet  of  the  Maruts,  and  as  the  cause 
of  ye. 

8 This  verse  is  given  in  full  at  ii.  4.  14  q. 

8 This  verse  is  given  in  full  at  ii.  4.  14  r : 
devdli  is  a misprint  for  devah  {BibU  Ind., 
RV.  and  ii.  4.  14  r). 


307] 


[ — iv.  2.  l 


The  Vaigvadeva  Offering 


r May  sky  and  earth  this  day 
Place  among  the  gods  this  sacrifice, 

Successful,  touching  the  sky. 
s Bring  forward  the  parents  born  of  old  with  new  songs, 
In  the  seat  of  holy  order, 

Come  to  us,  O sky  and  earth,  with  the  host  divine  ; 
Great  is  your  protection. 
t Awaken  Agni  with  the  praise, 

Kindling  the  immortal ; 

May  he  place  our  oblations  among  the  gods. 
u Bearing  the  oblation,  immortal, 

The  eager  messenger,  well-inclined, 

Agni  uniteth  with  our  prayer. 
v Health  be  they.1 * 
w For  each  prize.3 

PRAPATHAKA  II 


The  Preparation  of  the  Ground  for  the  Fire 

iv . 2.  1.  a Thou3  art  the  step  of  Visnu,  overcoming  hostility,  mount  the  Gayatrl 
metre,  step  along  the  earth,  excluded  is  he  whom  we  hate.  Thou  art  the 
step  of  Visnu,  overcoming  imprecations,  mount  the  Tristubh  metre,  step 
along  the  atmosphere,  excluded  is  he  whom  we  hate.  Thou  art  the  step 
of  Visnu,  overcomer  of  the  enemy,  mount  the  Jagatl  metre,  step  along 
the  sky,  excluded  is  he  whom  we  hate.  Thou  art  the  step  of  Visnu  [1], 
overcomer  of  the  foe,  mount  the  Anustubh  metre,  step  along  the  quarters, 
excluded  is  he  whom  we  hate. 

b Agni  hath  cried,  like  Dyaus  thundering, 

Licking  the  earth,  devouring  the  plants  ; 

Straightway  on  birth  he  shone  aflame, 

He  blazeth  with  his  light  within  the  firmaments.4 
c 0 Agni,  returner,  to  us  return 

With  life,  with  radiance,  with  gain,  with  wisdom,  with  offspring, 
with  wealth.5 6 


1 This  verse  is  given  in  full  at  i.  7.  8 i (ad 
Jin.),  where  see  note. 

* This  verse  is  given  in  full  at  i.  7.  8 g. 

3 Cf.  KS.  xvi.  8 ; MS.  ii.  7.  8 ; YS.  xii.  5-17. 
For  the  Brahmana  see  TS.  v.  2.  1.  1-5. 

This  section  gives  the  Mantras  for  the 

placing  of  the  fire  on  a throne ; with  a 
the  Adhvaryu  steps  four  times  to  the  east, 
holding  the  fire  above  the  navel  ; with 

6 and  c-f  he  turns  round  towards  the 
right ; with  g he  loosens  the  knot  of  the 
sling  holding  the  pan  ; with  h he  takes 
it,  and  with  i he  reverences  the  fire,  and 


with  k-n  deposits  it  on  the  throne  ( dsandi ) 
prepared  for  it ; see  ApQS.  xvi.  10. 12-18  ; 
B^S.  x.  16  (who  uses  h and  i for  the 
taking  of  the  pan),  and  cf.  M£S.  vi.  1.3; 
K£S.  xvi.  5.  11-20. 

* This  verse  is  also  given  in  full  in  i.  3.  14  e, 
and  in  iv.  2.  2 d. 

5 KS.  has  abhi  no  nivartasva  ; MS.  (i.  7.  1)  ma- 
vartasva ; VS.  no  ni  vartasva ; MS.  and 
VS.  after  vdreasa  have  prajaya  dhomena 
sanya  medhaya  rayyd  posena  ; KS.  omits 
the  last  two  but  follows  the  order  of  MS. 
and  VS. 


iv.  2. 1 — ] The  Preparation  of  the  Ground  for  the  Fire  [308 


d O Agni  [2],  O Angiras,  a hundred  be  thy  returns, 

A thousand  thy  movements  ; 

With  the  increase  of  their  increase 
Do  thou  bring  back  for  us  what  is  lost, 

Bring  back  to  us  wealth.1 
e Return  with  strength, 

Return,  O Agni,  with  food  and  life ; 

Again  guard  us  on  all  sides. 2 
/ Return  with  wealth, 

O Agni,  fatten  with  the  stream, 

All-gaining  on  every  side.2 
g Unloose  from  us,  O Varuna,  the  highest, 

The  lowest,  the  midmost  knot  [3] ; 

Then  may  we,  O Aditya,  in  thy  rule, 

Be  guiltless  before  Aditi.3 
h I have  drawn  thee,  thou  hast  become  within, 

Be  thou  firm  and  motionless, 

Let  all  the  folk  desire  thee  ; 

In  him  establish  the  kingship/ 
i In  greatness  hath  he  arisen  erect  in  the  van  of  the  dawns  ; 
Emerging  from  the  darkness,  he  hath  come  with  the  light ; 

Agni,  with  radiant  brilliance,  fair  limbed, 

On  birth  hath  filled  every  seat.5 
Jc  Do  thou  sit  down  in  the  lap  of  this  mother  [4], 

O Agni,  knowing  all  the  ways  ; 

Consume  her  not  with  light  nor  with  heat, 

Within  her  shine  with  pure  radiance.6 
I O Agni,  with  glow 
Within  thine  own  seat  of  the  pan, 

Heating  with  her  blaze, 

Be  thou,  0 all-knower,  auspicious. 
m Becoming  auspicious  to  me,  O Agni, 

Do  thou  sit  down  auspicious  ; 

Having  made  all  the  quarters  auspicious, 

Sit  here  on  thine  own  birthplace. 

n The  gander  seated  in  purity,  the  bright  one  seated  in  the  atmosphere, 
The  Hotr  seated  at  the  altar,  the  guest  seated  in  the  house. 

Seated  among  men,  seated  in  the  highest,  seated  in  holy  order, 
seated  in  the  firmament, 


1 KS.  and  VS.  have  ddha  for  tdsam,  MS.  athd. 

2 This  and  the  next  verse  are  given  in  full  at 

i.  6.  8 t and  k.  MS.  (i.  7.  1)  has  amliasah 
for  vifvatah  in  c,  and  so  KS.  and  VS. 

3 This  verse  occurs  in  full  at  i.  5.  11  k. 


4  KS.  and  MS.  have  avicacalat ; in  d KS.  has 
asme  (v.  1.  asmai ),  MS.  asme  rastrdni  dharaya, 
VS.  md  tvad  rastram  ddhi  bhrayat. 

3 This  is  RV.  x.  1.  1 without  variant. 

6 k-m  are  found  in  iv.  1 . 9 k-m. 


309] 


The  Adoration  of  the  Fire  in  the  Pan  [ — iv.  2.  2 


Born  of  the  waters,  born  of  the  cows,  born  of  holy  order,  born  of  the 
mountain,  the  great  holy  order.1 
iv.  2.  2.  a From 1 the  sky  was  Agni  first  born, 

From  us  secondly  he  who  knoweth  all, 

In  the  waters  thirdly  the  manly, 

The  pious  man  singeth  of  him,  the  undying,  as  he  kindleth  him.3 
b We  know  thy  three  places  threefold,  O Agni, 

We  know  thy  seat  that  is  established  in  many  places; 

We  know  thy  highest  name  in  secret ; 

We  know  the  spring  whence  thou  hast  come.4 
c The  manly  souled  kindleth  thee  in  the  ocean,  in  the  waters, 

In  the  breast  of  the  sky,  O Agni,  he  who  gazeth  on  men  ; 

Thee  standing  in  the  third  region  [1], 

In  the  birthplace  of  holy  order,  the  steers  inspirited.6 
d Agni  hath  cried,  like  Dyaus  thundering, 

Licking  the  earth,  devouring  the  plants  ; 

Straightway  on  birth  he  shone  aflame, 

He  blazeth  with  his  light  within  the  firmaments.6 
e Eager,  purifying,  the  envoy,  the  wise  one, 

Agni,  the  immortal,  hath  been  established  among  men  ; 

He  beareth  and  darteth  forward  his  ruddy  smoke ; 

The  sky  he  attaineth  with  his  pure  radiance.7 
f The  banner  of  the  whole  world,  the  germ  [2], 

Filled  on  birth  the  firmaments  ; 

Even  the  firm  mountain  he  cleft  passing  over, 

When  the  five  peoples  sacrificed  to  Agni.8 
g Receptacle  of  prosperity,  supporter  of  riches, 

Granter  of  thoughts,  guardian  of  the  Soma, 

Son  of  the  bright  one,  of  strength,  the  king 
Is  resplendent  within  the  waters,  kindled  before  the  dawns.9 
h He  who  first  maketh  for  thee  to-day,  0 thou  of  wondrous  radiance, 

A cake  rich  in  ghee,  O god  Agni ; 

Do  thou  bear  him  ever  on  to  the  better, 


This  is  given  also  in  full  at  i.  8.  15  l. 

Cf.  KS.  xvi.  9 ; MS.  ii.  7.  9 ; VS.  xii.  12-28. 
For  the  Brahmana  see  TS.  v.  2. 1.  6.  This 
section  gives  the  verses  used  for  the 
adoration  of  the  fire  in  the  pan  with  the 
hymn  of  VatsaprI ; RV.  x.  45  ; see  Ap£S. 
xvi.  11.  6 ; B£S.  x.  16  ad  fin. ; M£S.  vi. 
1.  3;  K£S.  xvi.  5.  21,  22. 

This  is  found  in  full  also  at  i.  3.  14  o.  It  is 
RV.  x.  45.  1 without  variant. 

In  RV.  x.  45.  2 dhama  vibhrta  is  read  ; KS. 
transposes  c and  d,  and  MS.  ends  with 


ababhutha. 

5 In  RV.  x.  48.  3 apdm  upasthe  is  read  and 

avardhan  for  ahinvan  ; MS.  has  agrbhnan. 

6 This  is  found  also  in  full  at  i.  3.  14  e ; iv.  2. 

1 b.  It  is  RV.  x.  45.  4. 

7 This  is  RV.  x.  45.  7 ; KS.  and  MS.  have 

arusah. 

8 This  is  RV.  x.  45.  6 ; KS.  and  MS.  have 

jajne  and  raja. 

3 This  is  RV.  x.  45.  5.  RV.,  KS.,  MS.,  and 
VS.  all  have  vasuh,  which  is  clearly  right ; 
cf.  above,  p.  lxxxviii. 


iv.  2.  2 — ] The  Preparation  of  the  Ground  for  the  Fire  [310 


iv.  2.  3. 


To  glory  allotted  by  the  gods,  O youngest  one  [3].1 2 
i Give  him  portion,  O Agni,  in  praises  ; 

Give  him  portion  in  every  hymn  that  is  sung, 

Dear  shall  he  be  before  Surya,  dear  before  Agni ; 

With  what  is  born,  what  is  to  be  born  shall  he  be  victorious.* 
k Thee,  O Agni,  the  sacrificers  through  the  days 
Bear  as  many  riches  desirable  ; 

With  thee  desiring  wealth, 

Eagerly  they  revealed  the  stall  rich  in  kine.3 
I Shining  like  gold,  he  hath  become  widely  resplendent, 

For  glory  shining  with  immortal  life  ; 

Agni  became  immortal  in  his  strength, 

What  time  prolific  Dyaus  begat  him.4 
a 0 5 Lord  of  food,  accord  us  food, 

Uninjurious,  impetuous  ; 

Do  thou  further  the  donor, 

Bestow  strength  on  our  bipeds,  our  quadrupeds.6 
b May  the  All-gods  thee, 

O Agni,  bear  up  with  their  thoughts  ; 

Be  thou  to  us  most  propitious, 

With  kindly  face,  abounding  in  light,7 
c Come  forward,  O Agni,  rich  in  light, 

With  auspicious  rays ; 

Shining  with  great  radiance, 

Harm  not  our  offspring  with  thy  body.8 
d With  kindling-wood  serve  Agni, 

Awaken  the  guest  with  ghee  ; 

In  him  [1]  offer  oblations.0 


1 This  is  RV.  x.  45.  9.  KS.  has  devahitam 

yavisthya. 

2 This  is  RV.  x.  45.  10. 

3 This  is  RV.  x.  45.  11.  RV.,  KS.,  and  VS. 

have  vasu,  and  KS.  apavran  ; MS.  has  for 
b dutam  krnvand  ayajanta  liavyaih. 

4 This  is  RV.  x.  45.  8.  It  is  found  in  full  at 

i.  3.  14  q;  iv.  1.  10  l. 

3 Cf.  KS.  xvi.  10  ; KapS.  xxv.  1 ; MS.  ii.  7. 
10  ; VS.  xi.  83  ; xii.  30-44.  FortheBrah- 

mana  see  TS.  v.  2.  2.  This  section  gives 

the  Mantras  for  the  taking  of  the  fire  in 
the  pan  to  the  place  of  the  piling  of  the 
fire ; with  a he  puts  on  the  fire  a stick 
of  Udumbara  wood  dipped  in  the  Vrata 
milk  ; with  b he  puts  the  pan  with  the 
fire  on  a cart  with  two  poles  on  the 
Praiiga ; with  c he  advances,  and  with  d 
puts  a stick  on  ; e is  used  for  a Ksatriya  ; 


if  there  is  an  ash  in  the  pan,  then  he 
puts  it  into  water  with  f-h ; i and  k 
accompany  the  replacing  of  the  ash — 
wrung  out — in  the  pot,  and  with  l and  m 
he  puts  the  fire  again  in  the  pan  ; with 
n he  rekindles  the  fire,  and  pays  rever- 
ence with  o and  p ; see  Ap£S.  xvi.  11.  3 ; 
12.  4-13.  1 ; Bps.  x.  18,  and  cf.  M<?S.  vi. 

1.  3 ; K£S.  xvi.  6.  8,  15-7.  2. 

6 It  is  clear  that  pradutaram  is  meant  here, 

but  in  the  other  Sanhitas  pra-pra  seems 
to  bo  meant,  though  in  KS.  the  absence 
of  accents  leaves  this  uncertain. 

7 The  other  Sanhitas  read  fivds  tvdm.  TS.  v. 

2.  2.  3 takes  tanuvd  as  referring  to  Agni, 
but  it  might  refer  to  the  part  affected. 

8 The  other  Sanhitas  have  arcibhis  team. 

0 This  is  RV.  viii.  44.  1 without  variant. 


311] 


[ — iv.  2.  3 


The  Taking  of  the  Fire  in  the  Pan 


e Far-famed  is  this  Agni  of  Bharata, 

Since  his  great  light  shineth  like  the  sun  ; 

He  who  overcame  Puru  in  battle 

Hath  shone  forth,  the  heavenly  guest,  propitious  for  us.1 
/ O ye  waters  divine,  accept  these  ashes  ; 

Place  them  on  a resting-place,  in  the  fragrant  region  ; 

To  him  may  the  ladies  with  noble  spouses  bow  ; 

Like  a mother  her  son,  do  ye  kindly  bear  him.2 
g In  the  waters,  O Agni,  is  thy  seat  [2], 

Thou  enterest  the  plants  ; 

Being  in  the  germ  thou  art  born  again.3 
h Thou  art  the  germ  of  plants, 

The  germ  of  trees, 

The  germ  of  all  things, 

O Agni,  thou  art  the  germ  of  the  waters.4 
i With  ashes  having  satisfied  thy  birthplace 
And  the  waters,  on  the  earth,  O Agni, 

In  unison  with  thy  mothers, 

Full  of  light  hast  thou  again  taken  thy  seat.5 
k Having  again  come  to  thy  seat, 

And  to  the  waters,  to  the  earth,  O Agni, 

Within  her  thou  liest,  most  auspicious, 

As  on  the  lap  of  a mother.6 
I Return  with  strength  [3], 

Return,  O Agni,  with  food  and  life ; 

Again  guard  us  on  all  sides.7 
m Return  with  wealth, 

O Agni,  fatten  with  the  stream, 

All-gaining  on  every  side.7 

n May  the  Adityas,  the  Rudras,  the  Vasus,  kindle  thee  again  ; 
The  Brahmans  again  with  offerings,  O bringer  of  wealth  ; 8 
With  ghee  do  thou  increase  our  bodies  ; 

May  the  wishes  of  the  sacrificer  become  true.9 


1 This  is  found  also  in  full  above  at  ii.  5.  12  y. 

8 MS.  and  YS.  have  grbhruta ; MS.  has  sariidah 

for  supatmh  ; VS.  has  vibhrtapsv  enat. 

s KS.  and  MS.  have  sam,  but  probably  this 
should  be  read  as  sdn.  This  is  RV.  viii. 
43.  9,  which  also  has  sdn. 

* Without  variant  in  the  other  Sanhitas. 

6  If  prthivnm  is  construed  with  dsadah,  the 

position  of  ca  is  correct,  but  in  the  next 

line  this  explanation  is  not  possible ; it 

is,  however,  perhaps  the  case  that  apdf 
c a prthiiAm  is  in  apposition  to  yonim  and 


is  to  be  explained  on  the  model  of  the 
vocatives  with  nom.  and  ca.  Cf.  pp.  15, 
n.  1 ; 274,  n.  1 ; 281,  n.  2.  prasad  as  trans. 
is  rare.  TS.  does  not  lingualize  the  s of 
•mdtrbhis. 

6 This  verse  is  modelled  on  the  preceding. 

7 These  verses  occur  in  full  above  at  i.  5.  3 t 

and  k ; iv.  2.  1 e and/. 

8 MS.  has  vasudhlte  ague , KS.  vasudhitam  ague, 

KapS.  vasudhitim  ague  ; MS.  and  VS.  have 
tanvam,  KS.  has  not  the  half-verse. 

9 This  is  RV.  i.  147.  2 with  no  for  me. 


iv.  2.  3 — ] The  Preparing  of  the  Ground  for  the  Fire  [312 


o Hearken  to  this  our  call,  that  is  offered,  O youngest  one, 

Of  the  most  generous  one,  O thou  that  hast  power ; 

One  hateth,  one  praiseth. 

As  praiser  I praise  thy  body,  0 Agni.1 
p Be  thou  a bounteous  patron, 

Giver  of  riches,  lord  of  riches  ; 

Eepel  from  us  the  foes.2 

iv.  2.  4.  a Go 3 hence,  depart,  creep  away,  hence, 

Ye  that  are  here  of  old  and  ye  that  are  new, 

Yama  hath  given  this  resting-place  of  earth, 

The  Pitrs  have  made  this  world  for  him.4 
b Thou  art  the  ash  of  Agni,  thou  art  the  dust  of  Agni. 
c Thou  art  accord,  fulfilling  love  ; in  me  be  the  fulfilling  of  thy  love. 
d Be  united  your  dear  bodies, 

Be  united  your  dear  hearts, 

Be  your  breath  united  [1], 

United  my  body.5 

e This  is  that  Agni  in  whom  as  a belly 
Indra  placed  the  pressed  Soma  eagerly ; 

Thou  art  praised,  0 all-knower,  for  winning 
Booty  a thousandfold,  like  a swift  steed.6 
/ 0 Agni,  thou  comest  to  the  wave  of  the  sky, 

To  the  gods  thou  speakest,  those  of  the  altar  ; 

The  waters  above  in  the  realm  of  the  sun, 

And  those  below  wait  (on  thee).7 
g O Agni,  thy  radiance  in  the  sky,  the  earth, 

The  plants  [2],  or  the  waters,  O holy  one, 

That  whereby  thou  didst  outspread  the  broad  atmosphere, 


1 KS.  and  MS.  have  nindati  and  the  latter  has 
vavanda ; both  have  vanddrum,  YS.  has 
vandarus. 

a VS.  has  vasupate  vdsudavan  ; MS.  adds  at  the 
end  ydni  kdni  ca  cakrmd.  RV.  ii.  6.  4 
agrees  with  YS. 

3 Cf.  KS.  xvi.  11;  KapS.  xxv.  2 ; MS.  ii.  7. 
11;  VS.  xii.  45-55.  For  the  Brahmana 
see  TS.  v.  2. 3 ; 5.  6. 2.  This  section  gives 
the  Mantras  for  the  piling  up  of  the 
Garhapatya  : with  a the  Adhvaryu  makes 
ready  the  foundation,  and  spreads  sand 
and  salt  earth  over  it  with  b and  c ; the 

sand  and  earth  he  mixes  with  d ; with 
e-h  he  lays  down  in  the  middle  four 
bricks  ; with  t and  k he  places  two  in 

front,  and  with  l and  m two  behind  ; the 

remaining  thirteen  he  deposits  with  n 

and  o in  each  case  and  adds  tdya-sida  ; 


see  Ap£S.  xvi.  14;  BQS.  x.  19-21,  and 
cf.  M£S.  vi.  1.  3;  K<?S.  xvii.  1.  3-17; 
xvi.  7.  14. 

4 This  verse  is  a variant  of  RV.  x.  14.  9 ; KS. 
and  VS.  omit  idam  ; prthivydh  is  really 
a genitive  of  apposition,  as  in  the  case  of 
sanim  goh  in  » below,  and  see  p.  303,  n.  6. 

8 This  is  not  in  MS.  or  VS.,  but  is  found  in 
KS.  vii.  12  as  here.  The  variation  of  sam 
priya  and  sdmpriydh  is  absurd,  and  srim 
should  be  road  separately  in  each  case. 

• This  is  RV.  iii.  22.  1,  but  that  has  sahas- 
rinam  ; KS.,  MS.,  and  VS.  agree  with  TS. 
For  the  sense  of  c and  d cf.  Oldenberg, 
figveda-Noten,  i.  243,  244. 

7 This  is  RV.  iii.  22.  8,  but  that  has  rocane 
pardstdt,  and  is  followed  by  VS. ; MS.  has 
rocanah,  KS.  yds  tv  avastdd  followed  by  yd 
vd  puro  rocane  suryasya. 


313] 


[ — iv.  2.  5 


The  Piling  of  the  Garhapatya 

Glittering  is  thy  gleam,  moving  and  men  espying.1 
h May  the  Agnis  of  the  dust 
In  unison  with  those  of  the  floods 
Accept  the  oblation  offered, 

The  rich  healthful  viands.2 
i As  food,  0 Agni,  accord  to  the  sacrificer 
The  gain  of  a cow,  wondrous  enduring ; 

Be  to  us  a son,  a scion,  full  of  life  ; 

This,  O Agni,  be  thy  lovingkindness  towards  us.’ 
k This  is  thy  due  place  of  birth, 

Whence  born  thou  didst  shine, 

Mount  it,  O Agni,  knowing  it  [3], 

And  make  our  wealth  increase.4 

I Thou  art  a piler  ; in  the  manner  of  Ahgiras  be  firm  with  that  deity. 
m Thou  art  a piler  round ; in  the  manner  of  Ahgiras  be  firm  with  that  deity. 
n Fill  the  world,  fill  the  hole,  do  thou  sit  down  auspicious  ; 

Indra  and  Agni  and  Brhaspati 
Have  placed  thee  on  this  birthplace  ; 
o The  dappled  kine,  streaming  with  milk, 

Mix  the  Soma, 

Clans  in  the  birthplace  of  the  gods, 

In  the  three  realms  of  sky.5 
iv.  2.  5.  a Be 6 united,  be  in  harmony,  in  affection, 

Radiant,  with  kindly  thought, 

Clothed  in  food  and  strength, 

United  have  I made  your  minds,  your  ordinances,  your  hearts.7 


1 This  is  RV.  iii.  22.  2,  which  has,  like  VS., 
apsv  d ; KS.  and  MS.  substitute  ydi  parca- 
tesv  osadhisv  apsu. 

3 This  is  RV.  iii.  22.  4,  which  has  in  c yajndrn 

adruJw ; KS.  and  MS.  read  pravanena. 
VS.  agrees  with  TS. 

5 This  is  RV.  iii.  22.  5 without  variant. 

4 This  is  also  found  in  full  at  i.  5.  5/. 

6 This  is  RV.  viii.  69.  3 without  variant. 

« Cf.  KS.  xvi.  11,  12  ; KapS.  xxv.  2,  3 ; MS. 
ii.  7.  11,  12  ; VS.  xii.  57-72.  For  the 
Brahmana  see  TS.  v.  2.  4.  This  section 
gives  the  Mantras  for  the  ploughing  of  the 
earth  for  the  sake  of  the  piling  of  the 
Ahavaniya ; with  a-d  he  unites  the  fire 
of  the  pan  with  the  fire  piled  up  in  the 
Garhapatya  ; with  e he  removes  the  fire 
from  the  sling,  and  with  / grasps  the 
sling  ; he  deposits  it  in  a natural  cleft  or 
hole  with  g ; with  i-l  he  piles  up  three 
4 [h.o.s.  19] 


bricks,  and  with  h covers  them  with  the 
net  of  the  sling  ; they  then  return,  and 
with  m he  adores  the  Ahavaniya  or  the 
Garhapatya  ; n and  0 are  used  for  the 
Sampraisa  of  the  Adhvaryu,  and  for  the 
filling  of  the  buckets  with  water  ; with 
p and  q the  ploughs  are  yoked,  and  r and 
s accompany  the  ploughing  ; t is  used  as 
the  furrows  are  ploughed  three  by  three, 
and  u is  said  as  he  touches  the  sitantard- 
lani ; see  Ap^S.  xvi.  10.  5-20.  7,  and  cf. 
B£S.  x.  21-25  where  n and  0 are  used 
for  the  touching  of  the  thongs  of  the 
ploughs,  and  t and  u are  used  when  the 
Adhvaryu  gazes  on  the  furrow  ; M9S.  vi. 
1.3;  K£S.  xvii.  1.  19-2.  12. 

7  In  this  verse  two  verses  are  really  combined, 
which  the  other  Sanhitas  recognize  in 
the  division  of  the  text. 


iv.  2.  5 — ] The  Preparing  of  the  Ground  for  the  Fire  [314 


b O Agni  of  the  dust  be  overlord  for  us  ; 

Bestow  food  and  strength  on  the  sacrificer.1 
c Thou,  O Agni,  art  of  the  dust, 

Rich,  full  of  increase, 

Making  all  the  regions  propitious 
Thou  hast  sat  down  on  thine  own  birthplace.2 
d Be  ye  of  one  mind  for  us, 

One  dwelling  [1],  spotless ; 

Harm  not  the  sacrifice,  nor  the  lord  of  the  sacrifice,  0 all-knowers  ; 
Be  ye  two  auspicious  to-day  unto  us.3 
e As  a mother  her  son,  the  earth, 

The  pan,  hath  borne  Agni  of  the  dust  in  his  own  birthplace  ; 

In  unison  with  the  All-gods,  the  seasons, 

Let  Prajapati,  all-worker,  release  it.4 
/ The  bright  light 

Born  beyond  this  firmament, 

May  that  convey  us  beyond  our  foes, 

0 Agni  Vaifvanara,  hail ! 5 
g Homage  to  thee,  O Nirrti  of  every  form  [2], 

Loosen  ye  this  bond  made  of  iron  ; 

Do  thou  in  accord  with  Yama  and  Yam! 

Mount  this  highest  vault.6 
h The  bond  that  Nirrti,  the  goddess, 

Bound  on  thy  neck,  not  to  be  loosened, 

This  I loosen  for  thee  as  from  the  middle  of  life  ; 

Then  living,  let  loose,  do  thou  eat  the  food.7 
i Thee  in  whose  cruel  mouth  here  I make  offering, 

For  the  loosening  of  these  bonds, 

As  ‘ earth  ’ men  know  thee, 

As  ‘ Nirrti  ’ [3],  I know  thee  on  every  side.8 
k Seek  the  man  who  poureth  not  offering  nor  sacrifices  ; 

The  road  of  the  thief  and  robber  thou  followest ; 

Seek  another  than  us,  that  is  thy  road  ; 

Homage  be  to  thee,  O Nirrti,  0 goddess.9 


1 In  VS.  xii.  this  is  added  to  the  last  two 

Padas  of  a to  make  verse  58. 

2 KS. , MS.,  and  VS.  agree  in  reading  tvam  ague 

purisydh. 

3 Found  also  above  at  i.  3.  7 n.  VS.  has 

sacetasau. 

4 KS.  has  alone  vifve  devd  with  samvidanah. 

r>  KS.  has  dyumat  for  svaha ; MS.  inserts 
mahdf  citrdm  for  f ukram. 

6 KS.  has  tigmatejah  for  vifvarupe,  and  f rid  for 

crtd  ; MS.  and  VS.  have  tigmatejah. 


7 KS.  and  MS.  have  yam  . . . papain,  and  in 

c tarn  ta . . . ayuso  nu  madhye ; KS.  con- 
tinues adha  visitah  ; VS.  has  avicr/yam  and 
dthaitam  . . . prasutah. 

8 KS.  has  yat  ta  asmin  ghora  dsan  and  adds 

kam  at  the  end  ; in  c it  has  yam  tvd  jano 
bhiimir  Hi  pramandate;  VS.  has  yasyds  te 
ghora  dsan  and  in  c agrees  with  KS. ; in  d 
it  has  nirrtim  tvd. 

9 KS.,  MS.,  and  VS.  have  ihi  for  esi. 


315] 


[ — iv.  2.  5 


The  Ploughing  of  the  Earth 


l Praising  Nirrti,  the  goddess. 

Like  a father  his  son,  I weary  her  with  my  words  ; 

She  who  knoweth  all  that  is  born, 

Discerneth,  the  lady,  every  head.1 
m Abode  and  collector  of  riches, 

Every  form  she  discerneth  with  might  [4], 

Like  the  god  Savitr  of  true  laws, 

Like  Indra,  she  standeth  at  the  meeting  of  the  ways.2 
n Make  firm  the  straps, 

Fasten  the  buckets  ; 

We  shall  drain  the  well  full  of  water, 

That  never  is  exhausted,  never  faileth.3 
o The  well  with  buckets  fastened, 

With  strong  straps,  that  yieldeth  abundantly, 

Full  of  water,  unexhausted,  I drain.4 
p The  sages  yoke  the  ploughs  ; 

They  stretch  apart  the  yokes, 

Wise  with  goodwill  among  the  gods.5 6 
q Yoke  the  ploughs,  stretch  apart  the  yokes, 

Here  sow  in  the  womb  made  ready  the  seed  [5] ; 
Through  our  song  be  there  audience  with  profit  for  us ; 
May  the  ripe  (grain)  be  brought  low  by  the  sickle." 
r The  plough,  of  keen  share, 

Propitious,  with  well-polished  handle, 

Plougheth  up  a cow,  a sheep, 

And  a fat  blooming  maid, 

A chariot  support  with  a platform.7 
s With  prosperity  may  our  ploughs  cleave  the  ground, 
With  prosperity  may  the  ploughers  go  round  the  yokes  ; 
Prosperity  (may)  Parjanya  (give)  with  honey  and  milk, 


1 This  is  not  in  the  other  Sanhitas. 

a RV.  x.  139.  3 begins  rdyo  budhnah  and  ends 
dhandndm  ; cf.  AV.  x.  8.  42. 

3 This  is  RV.  x.  101.  5,  which,  however, 

transposes  a and  b and  ends  susekam  anu- 
paksitam.  It  is  not  in  the  parallel  passages 
of  the  other  Sanhitas,  but  KS.  xxxviii.  14 
has  a version  like  that  of  TS.  RV.  has 
the  older  form  avatam. 

4 This  is  RV.  x.  101.  6,  which  has  iskrtahdvam, 

and  avatam. 

6 This  is  RV.  x.  101.  4,  with  which  the 
other  Sanhitas  agree  ; AV.  iiL  17.  1 has 
sumnayau  and  one  MS.  in  KS.  sumnayuh. 

6 This  is  RV.  x.  101.  3,  which  has  tanudhvam, 


srnyah,  and  eyat ; KS.  has  krto  yonih, 
srnyah,  but  Cigat ; MS.  has  srnyah,  and  VS. 
agrees  with  RV.  srny'd  is  easier  but 
srnyah  is  presumably  the  older  version. 
Cf.  also  AV.  iii.  17.  2 with  Whitney’s 
note  ; Vedic  Index,  ii.  471. 

7 This  is  AV.  iii.  17.  3,  which  has  pavnaiat 
(VS.  pdviravat)  sufhnam  sotnasatsaru,  while 
KS.,  MS.,  and  VS.  have  somapitsaru  ; TS. 
clearly  here  has  a superior  tradition  ; 
possibly  for  sufevam  susimam  should  be 
read  as  suggested  by  BR.  AV.  has  pivd- 
rlm  ca  prapharyam,  and  all  except  TS.  and 
VS.  invert  d and  e;  VS.  has  tad  udvapati, 
while  the  rest  have  vd  id  vapati. 


[316 


iv.  2.  5 — ] The  Preparing  of  the  Ground  for  the  Fire 


And  do  ye,  O (JJuna  and  Sira,  accord  prosperity  to  us.1 2 3 
t Wishes,  O milker  of  wishes,  do  thou  milk 
To  Mitra  and  Varuna  ; 

To  Indra,  to  Agni,  to  Pusan, 

To  the  plants,  and  to  offspring.’ 
u The  furrow  anointed  with  ghee,  with  honey, 
Approved  by  the  All-gods,  the  Maruts, 

Full  of  strength,  swelling  with  milk, 

Do  thou,  O furrow,  turn  towards  us  with  milk.5 
iv.  2.  6.  a The 4 plants  born 

Three  generations  before  the  gods, 

Of  the  brown  ones  I celebrate 
The  seven  and  a hundred  abodes.5 
6 A hundred,  0 mother,  are  your  abodes, 

A thousand  too  your  shoots, 

Therefore  do  ye,  with  a hundred  powers, 

Make  him  whole  for  me.6 
c With  flowers,  with  shoots, 

Fruit-bearing  and  without  fruit, 

Like  steeds  victorious 
The  plants  are  strong  to  help.7 
d ‘ Plants  ’,  0 ye  mothers, 

I hail  you,  O goddesses  ; 

Go  bearing  away  defilement, 

Defilement  [1]  destroying.8 
e In  the  A^vattha  is  your  seat, 

In  the  Parna  is  your  dwelling  made  ; 


1 This  corresponds  as  regards  a and  b with 

RV.  iv.  57.  8,  which,  however,  has  krsantu 
for  tudantu  and  vdhaih ; VS.  agrees  with 
RV.  but  has  su  for  nah  ; AV.  iii.  17.  5 has 
suphalah  but  as  TS.  vdhdn  ; MS.  and  KS. 
have  suphalah,  and  both  have  vdhaih,  MS. 
also  having  kindfo  abhy  etu.  In  c and  d 
the  rest  all  vary,  but  TS.  agrees  with  RV. 
fundm  must  mean  ‘ prosperity  ’ here. 

2 KS.  has  in  c and  d indrdydfvibhydm  prajdbhya 

osadhibhyah ; MS.  in  ii.  7.  14  has  a,  d (as 
in  KS.),  c,  and  b in  the  order  a,  b,  c,  d ; 
VS.  agrees  with  KS. 

3 KS.  and  MS.  have  sam  ajyatam,  followed  by 

anumaldm  in  MS.  ; in  c they  have  urju 
bhdgdm  madhumat  pinvamdnd ; VS.  agrees 
with  TS. 

4 Cf.  KS.  xvi.  18;  KapS.  xxv.  4;  MS.  ii.  7. 

18 ; VS.  xii.  75-96.  For  the  Brahmana  see 

TS.  v.  2.  5.  5.  In  Ap£S.  xvi.  19.  ll'four- 


teen  verses  are  prescribed  for  the  sowing, 
and  according  to  the  comm,  the  extra 
six  are  alternatives ; B£S.  x.  25  recognizes 
only  fourteen  (3  + 8 + 3 + 5)  ; cf.  also  M£S. 
vi.  1.  3 ; K£S.  xvii.  3.  8. 

6  In  RV.  x.  97,  which  is  parallel  with  the 
section  in  context,  the  verse  begins  yd 
osadhih  purvd  jdtah,  and  in  c manai  nu.  is 
read ; KS.  and  MS.  hare  yd  osadhayah 
prathamajdh  ; KS.  has  manai  till,  MS. 
manve  nd  ; VS.  agrees  with  RV. 

6 RV.  x.  97.  2 ; KS.  and  VS.  have  adhd. 

7 RV.  x.  97.  3 omits  b and  prefixes  our  a with 

osadhih  prati  modadhvam ; so  VS. ; KS.  and 
MS.  agree  with  TS. 

8 RV.  x.  97.  4 agrees  as  to  a and  b,  but  for  c 

and  d it  and  VS.  have  satteyam  dfvam  gdtii 
vdsa  almdnam  lava  purusa  ; KS.  has  raksah 
for  rapah. 


317] 


[ — iv.  2.  6 


The  Sowing 


Cows  shall  in  truth  be  your  share 
If  ye  shall  gain  this  man.' 

/ In  that  in  strength  I seize 
These  plants  in  my  hand, 

The  soul  of  the  disease  perisheth, 

As  before  one  that  taketh  alive.2 
g When  the  plants  come  together 
Like  princes  at  the  assembly, 

Sage  is  the  physician  called, 

Slayer  of  Raksases,  overpowerer  of  diseases.5 
h Remover  is  your  mother  by  name, 

And  ye  are  helpers  ; 

Ye  are  winged  streams  [2]  ; 

Remove  whatever  is  unwell.1 
i Let  one  of  you  aid  another, 

Let  one  be  of  assistance  to  another  ; 

All  the  plants  in  unison 
Do  ye  further  this  speech  of  mine.5 
k The  strength  of  the  plants  hath  arisen 
Like  cows  from  the  pasturage, 

Of  them  that  are  fain  to  win  gain, 

To  the  self  of  thee,  O man.6 
I Beyond  all  obstacles, 

Like  the  thief  the  pen,  they  have  strode, 

The  plants  have  shaken  away 
Every  defilement  in  the  body.7 
m Those  [8]  that  have  mounted  thy  self, 

That  have  entered  every  limb, 

May  they  repel  thy  disease, 

Like  a dread  intercessor.8 
n O disease,  do  thou  fly  forth 

With  the  eagle,  the  blue  jay  ( kikidivi ) 

With  the  rush  of  the  wind, 


KS.  and  MS.  have  the  double  subjunctive 
sandvatha.  This  is  EY.  x.  97.  5. 

This  is  RV.  x.  97.  11  which  in  a has  yad  ima 
vdjayann  ahdm  ; KS.  agrees  with  TS.,  but 
MS.  and  VS.  with  RV. 

RV.  x.  97.  6 has  yatrausadhir  samdgmata  ; 
KS.  has  yad  osadhayas  samdgmata ; VS. 
agrees  with  RV.,  and  MS.  with  TS.,  but 
in  c it  ends  with  kavi. 

RV.  x.  97.  7 and  VS.  have  iskrtih  and  end 
niskrfih  ; in  c they  read  sirah  and  end 
with  Jcrtha  ; KS.  and  MS.  read  in  b tvam 


asi  niskrtah  (MS.  samkrtih)  ; KS.  has  sf.ha. 

5 This  is  RV.  x.  97. 14,  which  omits  osadkayah  ; 

MS.  has  osadkayah  in  the  place  of  idam  ; 
KS.  and  VS.  agree  with  RV. 

6 This  is  RV.  x.  97.  8 ; all  agree. 

7 RV.  x.  97.  10  has  osadhih  and  tanvah ; so 

VS. ; KS.  has  with  MS.  osadkayah  and 
tanvah  but  reads  kimcit. 

8 RV.  x.  97.  12  and  VS.  agree  only  in  the  last 

Pada,  which  is  also  in  AV.  iv.  9.  4,  where 
see  Whitney’s  note.  KS.  omits  yah  in  b, 
MS.  transposes  the  verbs  of  a and  b. 


[318 


iv.  2.  6 — ] The  Preparing  of  the  Ground  for  the  Fire 

With  the  whirlwind  do  thou  disappear.1 
o Rich  in  steeds,  rich  in  Soma, 

Full  of  strength,  full  of  power, 

I have  found  all  the  plants 
For  his  safety.2 
p The  fruitful,  the  fruitless, 

The  flowering,  the  flowerless, 

Impelled  by  Brhaspati, 

May  they  free  us  from  tribulation.3 
q The  [4]  plants  whose  king  is  Soma, 

And  which  have  entered  the  earth, 

Of  them  thou  art  the  highest, 

Impel  us  to  long  life.4 
r Falling  from  the  sky 
The  plants  said, 

‘ He,  whom  we  reach  while  in  life, 

Shall  not  come  to  ill.’ 5 
s Those  that  hear  now 
And  those  that  are  gone  far  away, 

Coming  all  together  here 
Give  ye  him  healing.6 
t May  the  digger  of  you  come  to  no  ill, 

Nor  he  for  whom  I dig  you  ; 

May  all  our  bipeds  and  quadrupeds 
Be  free  from  disease.7 
u The  plants  hold  converse 
With  Soma,  the  king, 

‘ The  man  for  whom  the  Brahman  prepares  (us), 

We,  O king,  bring  to  safety.’8 
iv.  2.  7.  a May 9 he  harm  us  not  who  is  father  of  earth 


1 RV.  x.  97.  13  has  cdsena  kikidivind ; so  KS. 

and  VS.  but  MS.  lias  kikidivya.  For  the 
kikidwi  cf.  Vedic  Index , i.  156. 

2 All  agree  (RV.  x.  97.  7)  except  that  MS.  has 

dyuksi. 

3 RV.  x.  97.  14  and  VS.  agree;  KS.  and  MS. 

in  b read  akofah  and  kofinlh. 

4 This  verse  agrees  (except  for  dsadhih ) with 

RV.  x.  97.  18  a (19  a),  19  b ( msthitdh ),  and 
18  c;  d is  quite  different. 

3 RV.  x.  97.  17,  MS.,  and  VS.  agree  ; KS.  has 

’ ntebhyah  pari. 

8 RV.  x.  97.  21  agrees  as  to  a and  b ; it  then 
reads  sdrvuh  samgdtya  virudho  'syai  sum 

datta  virydm  ; so  VS. ; MS.  omits  s,  t,  and  u; 


KS.  has  a and  b of  s as  here  only. 

7 RV.  x.  97.  20  agrees,  and  so  VS. 

8 RV.  x.  97.  22  agrees,  and  so  VS. 

9 Cf.  KS.  xvi.  14  ; KapS.  xxv.  6;  MS.  ii.  7. 

14;  VS.  xii.  102-113.  With  a-d  the 
Adhvaryu  casts  lumps  of  earth  from  the 
quarters,  ending  with  that  where  his 
enemy  is  ; with  e-k  he  scatters  sand,  and 
with  l he  puts  gravel  round  the  place  of 
the  piling  of  the  altar,  the  Aliavanlya  in 
this  case ; with  m,  and  in  the  case  of 
a Riijanya  n,  he  scatters  the  sand ; see 
Ap£S.  xvi.  20.  6-18 ; B£S.  x.  26 ; M£S. 
vi.  1.  6;  K^S.  xvii.  3.  11-16. 


319] 


[ — IV.  2.  7 


The  Scattering  of  the  Sand 

Or  who,  of  true  law,  created  the  sky, 

And  he  who  created  the  great  bright  waters  ; 

To  what  god  shall  we  offer  with  oblation  ? 1 
b Turn  towards  (us),  O earth, 

With  the  sacrifice,  with  milk  ; 

Over  thy  caul  let  Agni,  aroused,  creep.2 
c O Agni,  that  of  thee  which  is  pure,  which  is  bright, 

Which  is  cleansed,  which  is  fit  for  offering, 

That  we  bear  to  the  gods.3 
d Food  and  strength  do  I take  hence  [1], 

From  the  abode  of  holy  order,  from  the  birthplace  of  immortality. 
May  it  enter  us,  in  cattle  and  in  plants  ; 

I abandon  decline,  lack  of  food,  and  ill-health.4 
e O Agni,  strength  and  fame  are  thine, 

Thy  rays  shine  mightily,  O rich  in  light ; 

O thou  of  broad  radiance,  with  thy  might,  strength  worthy 
of  laud, 

Thou  bestowest  on  the  worshipper,  O sage.5 
/ Do  thou  extend  over  men,  O Agni, 

Ruling  over  wealth  for  us,  O immortal  one  ; 

Thou  art  the  master  of  a glorious  form, 

Thou  fillest  glorious  wealth.6 
g O son  of  strength,  0 all-knower, 

Rejoice  in  our  fair  praises  [2],  being  adored  in  our  prayers  ; 

In  thee  have  they  placed  food,  rich  in  seed, 

Of  wondrous  aid,  of  prosperous  birth.1 
h With  pure  radiance,  with  bright  radiance, 

With  undiminished  radiance,  thou  comest  forth  with  thy  light ; 
Visiting  thy  parents  thou  aidest  them  ; 

Thou  fillest  both  worlds.8 
i The  righteous,  the  bull,  common  to  all  men, 


1 This  agrees  exactly  with  RV.  x.  121.  9 ; 

VS.  has  rnd,  and  for  jajdna  in  b vydnat 
and  prathamah  for  brhatih ; KS.  and  MS. 
agree  in  the  two  latter  readings,  but 
omit  vd. 

2 KS.,  MS.,  and  YS.  have  arohat. 

3 MS.  omits  te,  and  KS.,  MS.,  and  VS.  have 

ydc  ca  yajniyam. 

4 KS.  has  ady  rtasya  yonirh  mahisasya  dharam 

and  in  c a tanusu  ; MS.  has  adi  ghrtasya  and 
then  as  in  KS.  in  b.  VS.  has  adatn  rtdsya 
and  as  in  KS.  and  MS.  ; in  c it  has  md, 
for  no  and  d tanusu. 

6  All  agree  in  this  verse,  which  is  RV.  x.  140. 1. 


6 All  agree  also  in  this  verse,  save  that  RV. 

x.  140.  4 and  VS.  have  kraturn  at  the 
end. 

7 RV.  x.  140.  3 has  bhdrivarpasah,  in  which 

KS.,  MS.,  and  VS.  agree;  KS.  has  vifva  for 
isah.  The  construction  is  not  easy,  but 
probably  the  nominal  forms  are  all 
really  acc.  In  MS.  v.  Sehroeder  prints  tva 
esah. 

8 RV.  x.  140.  2 has  mdtard ; MS.  and  VS. 

agree  ; RV.,  KS.,  and  VS.  put  ubhe  at  the 
end  of  d ; MS.  agrees  with  TS.  but  has 
prnasi. 


iv.  2.  7 — ] The  Preparation  of  the  Ground  for  the  Fire  [320 
Agni,  men  place  before  them  for  favour, 

Thee  with  their  speech,  that  art  ready  to  hear  and  most  extending, 
The  divine,  the  generations  of  men.1 
It  Preparer  of  the  sacrifice,  the  wise, 

Who  ruleth  for  great  gain, 

The  giver  of  the  Bhrgus,  the  eager,  skilled  in  the  sacrifice  ; 

Thou  fillest  glorious  wealth.2 

t Ye  are  pilers,  ye  are  pilers  around,  do  ye  pile  upwards  as  a support, 
with  that  deity,  sit  ye  firm  in  the  manner  of  Angiras.3 
m Swell  up,  let  thy  strength  be  gathered 
From  all  sides,  O Soma. 

Be  strong  in  the  gathering  of  might.4 
n Let  thy  milk  draughts,  thy  strength  be  united, 

The  mightinesses  of  him  who  overcometh  the  foe  ; 

Swelling  for  immortality,  O Soma, 

Place  in  the  sky  the  highest  glories,5 
iv.  2.  8.  a He 6 hath  overcome  every  foe,  every  enemy  ; 

That  Agni  saith,  that  saith  Soma  too  ; 

Brhaspati,  Savitr,  say  this  of  me, 

Pusan  hath  placed  me  in  the  world  of  good  action.7 
b When  first  thou  didst  cry  on  birth, 

Arising  from  the  ocean  or  the  dust, 

The  wings  of  the  eagle,  the  limbs  of  the  gazelle, 

That  is  thy  famed  birth,  O steed.8 
c Thou  art  the  back  of  the  waters,  the  birthplace  of  Agni, 

The  ocean  swelling  on  either  side  ; 

Growing  to  might  [1]  as  the  lotus  flower, 


1 RV.  x.  140.  6 has  vifvadarfatam  ; so  KS.,  MS., 

and  VS.  ; in  d MS.  has  daivant  and  KS. 
yujd  viprdsah. 

2 RV.  x.  140.  5 has  radhasah  mahah  and  in  c 

ratim  ramdsya  subhagath  mahim  isam  dd- 
rlhasi  and  as  usual  iskartaram  ; KS.  agrees 
but  has  kratum  for  rayirn  ; so  MS.  ; VS. 
agrees  with  RV.  The  verse  is  in  the  TS. 
version  not  translatable. 

3 Cf.  iv.  2.  4 l and  m. 

1 This  is  found  above  at  iii.  2.  5 k;  there  is 

no  variant  in  the  other  texts.  The 
Pratlka  is  found  above  at  ii.  3.  14  w; 

5.  12  c ; iii.  1.  11c. 

3 This  like  the  preceding  verso  is  found  in 
Pratlka  at  ii.  3.  14  n ; 5.  12  d ; iii.  1.  11  d. 

« Cf.  KS.  xvi.  IB;  MS.  ii.  7.  15;  VS.xiii.2-8. 
For  the  Brahmana  see  TS.  v.  2.  6.  5-7.  5. 
With  a the  horse  is  made  to  advanco  to 


the  Darbha  bunch  with  its  right  foot, 
and  then  turned  round  from  left  to  right 
and  a second  time  brought  to  the  Darbha 
with  b ; with  c a lotus  leaf  is  deposited 
on  the  footprint  of  the  horse  ; with  d the 
gold  plate  is  deposited  on  the  top,  and 
with  e a golden  man  is  put  on  that  again  ; 
he  rubs  the  figure  with  / and  addresses 
it  with  g-i ; see  Ap$S.  xvi.  22.  1-4 ; 
B£S.  x.  27  and  30  agree  in  the  main  ; 
cf.  also  M$S.  vi.  1.  6 ; K£S.  xvii.  4. 1-6. 

7 KS.  has  this  at  xxxix.  1 with  savitendras 

tad  aha  in  c ; MS.  i.  5.  3 ; 6.  2 have  this 
reading  and  nah  for  ma  in  d,  with  abhy 
astham. 

8 KS.  xxxix.  1 ends  as  RV.  i.  163.  1 with  upa- 

stutyam  nuihi  jdtam ; MS.  i.  6.  2 in  c has 
fyend  te  paksa  harinotd  bdhu,  and  in  d upa- 
stubyam. 


321] 


[ — iv.  2.  9 


The  Movements  of  the  Horse 


Do  thou  extend  in  width  with  the  measure  of  heaven.1 * 3 
d The  holy  power  born  first  in  the  east 

Vena  hath  disclosed  from  the  shining  boundary, 

He  hath  revealed  its  fundamental  nearest  forms, 

The  womb  of  being  and  of  not  being.1 
e The  golden  germ  first  rose ; 

Born  he  was  the  only  lord  of  creation  ; 

He  supporteth  the  earth  and  the  sky  ; 

To  what  god  shall  we  offer  with  oblation.5 
/ The  drop  hath  fallen  on  the  earth  [2],  the  sky, 

On  this  seat,  and  on  the  one  which  was  aforetime  ; 
The  drop  that  wandereth  over  the  third  seat 
I offer  in  the  seven  Hotras.4 
g Homage  to  the  serpents 
Which  are  on  the  earth, 

The  serpents  in  the  atmosphere,  in  the  sky, 

To  those  serpents  homage.6 
h Those  that  are  there  in  the  vault  of  the  sky, 

Or  those  who  are  in  the  rays  of  the  sun, 

Those  whose  seat  is  made  in  the  waters, 

To  those  serpents  honour.8 
i Those  that  are  the  missiles  of  sorcerers, 

Or  those  that  are  among  the  trees, 

Or  those  that  lie  in  the  wells, 

To  those  serpents  honour.7 

iv.  2.  9.  a Thou 8 art  firm,  supporting,  unoverpowered. 


1 This  is  given  above  with  a variant  at 
iv.  1.  3 c. 

1 This  is  AY.  iv.  1.  1 without  variant ; see 
Whitney’s  note. 

3 This  is  found  also  in  full  at  iv.  1.  8 n,  and 

in  Pratika  at  ii.  2.  12  a. 

4 This  is  found  in  full  at  iii.  1.  8 d.  The 

other  texts  have  the  usual  samanam  for 
trtiyam. 

6  KS.  has  prthivydm  adhi  ; MS.  and  VS.  agree 
with  TS. 

6 ELS.  has  tadah,  MS.  amu,  YS.  tdmu ; KS. 

and  MS.  have  yeapsu  sadansi  ( sadansi  MS.) 
cakriri. 

7 KS.  has  yesu  vd  yatudhanah ; MS.  has  ye 

vdnaspdfinam  ; MS.  and  KS.  omit  rd  in  c. 

8 Cf.  KS.  xvi.  16  ; xxxix.  3 (6)  ; MS.  ii.  7.  16  ; 

VS.  xiii.  16-40.  For  the  Brahmana  cf. 
TS.  v.  2.  8.  3-6  ; 5.  3.  1 ; 5.  2.  4 ; 4. 1,  2. 
This  section  gives  the  Mantras  for  the  de- 
positing of  the  various  bricks  ; with  a the 

5 [h.o.s.  19] 


Adhvaryu  takes  a naturally  perforated 
brick  and  lets  the  horse  smell  it  and 
with  6 deposits  it  in  the  middle  of  the 
fire,  the  different  parts  of  the  Mantra 
being  adapted  to  different  occasions ; 
with  c and  d a Durva  1 brick  ’ is  deposited ; 
with  e and  / he  deposits  the  Asadha 
brick ; with  g-i,  with  curds  mixed  with 
honey,  he  anoints  a tortoise,  and  de- 
posits it  with  k ; with  l he  deposits  the 
pestle,  with  m the  pan,  with  n and  0 the 
Vamabhrt  after  placing  two  fragments  of 
gold  on  the  brick,  with  p he  deposits  the 
three  Retahsic  bricks  ; with  q and  r he 
sacrifices  on  the  pan  and  puts  gold 
splinters  on  the  head  of  the  man  victim  ; 
with  s he  casts  gold  fragments  in  the 
mouth  of  the  head  of  the  man,  or  t can  be 
used ; u serves  for  throwing  fragments 
on  the  right  and  left  eyes ; is  used 
while  the  head  is  filled  with  curds  mixed 


iv.  2.9 — ] The  Preparation  of  the  Ground  for  the  Fire  [322 


Well  wrought  by  Vi^vakarman  ; 

Let  not  the  ocean  smite  thee,  nor  the  eagle  ; 

Unshaking  do  thou  make  firm  the  earth.1 
b May  Prajapati  seat  thee  on  the  back  of  earth,  capacious,  extending ; 
thou  art  extent,  thou  art  earth,  thou  art  the  world,  thou  art  the  earth, 
thou  art  Aditi  all-sustaining,  sustainer  of  all  the  world  ; sustain  the  earth, 
make  firm  the  earth,  harm  not  the  earth,  for  all  expiration,  cross-breathing, 
up-breathing,  for  support  [1],  for  motion  ; may  Agni  protect  thee  with 
great  prosperity,  with  most  auspicious  covering ; with  that  deity,  in  the 
manner  of  Angiras,  do  thou  sit  firm, 
c Arising  from  every  stem, 

From  every  joint, 

Do  thou,  O Durva,  extend  us 
With  a thousand,  a hundred.2 
d Thou  that  extendest  with  a hundred, 

That  arisest  with  a thousand, 

To  thee,  0 goddess,  O brick, 

Let  us  sacrifice  with  oblation.3 


e Unovercomable  art  thou,  overcoming,  overcome  our  enemies,  over- 
come those  that  practise  enmity. 

f Overcome  the  foe,  overcome  the  foemen  ; of  a thousandfold  strength  [2] 
art  thou  ; do  thou  inspirit  me. 

g To  the  pious  the  winds  pour  honey, 

The  streams  honey  ; 

Be  sweet  to  us  the  plants.4 
h Sweet  is  the  night,  and  sweet 
At  dawn  the  air  of  earth, 

Sweet  be  the  sky,  our  father.5 
i Sweet  to  us  be  the  lord  of  the  forest, 

Sweet  the  sun, 

Sweet  be  the  cows  to  us.6 
k May  the  two  great  ones,  sky  and  earth, 

Mingle  for  us  this  sacrifice  ; 

May  they  sustain  us  with  support.7 


with  honey,  and  with  w the  head  is 
lifted  ; so  Ap£S.  xvi.  23.  1-27.  5.  and  cf. 
B£S.  x.  31,  32  ; M£S.  vi.  1.  7 ; K£S.  xvii. 
4.  15-5.  11. 

1 KS.  omits  sukrta  reducing  the  passage  to 

prose  ; so  VS.,  but  MS.  (printed  as  prose) 
has  sudhria.  The  Concordance  does  not 
recognize  the  metrical  division.  All 
differ  somewhat  in  the  form  and  division 
of  the  prose  Mantra  b. 

2 There  is  no  variant  in  the  other  texts. 


s tasyai  in  MS.  explains  the  tasmai  of  KS., 
which  is  a mere  blunder.  Here  the  gen. 
must  go  with  havisa. 

4 This  is  RV.  i.  90.  6 without  variant.  So  in 
KS.  xxxix.  3. 

6 This  is  RV.  i.  90.  7,  which  has  usasah  ; MS. 

has  this  reading  ; KS.  xxxix.  7 has  usasd. 
0 This  is  RV.  i.  90.  8 without  variant. 

7 This  verse  is  found  in  full  above  at  iii.  3. 

10  h ; 6.  11  k. 


323] 


[ — iv.  2.  9 


The  Depositing  of  the  Bricks 

l That  highest  step  of  Visnu  [3] 

The  singers  ever  gaze  upon 
Like  an  eye  stretched  in  the  sky.1 
m Thou  art  firm,  0 earth, 

Overcome  the  foemen  ; 

Fashioned  by  the  gods  hast  thou  come  with  ambrosia.2 * 
n Those  beams  of  thine,  O Agni,  which  rising 
In  the  sun  with  rays  envelop  the  sky, 

With  all  of  them  bring  us  to  brilliance,  to  men.5 
o Those  flames  of  yours  in  the  sun, 

O gods,  in  cattle,  in  horses, 

O Indra  and  Agni,  O Brhaspati, 

With  all  of  these  grant  us  brilliance.4 
p The  brilliant  [4]  bore  the  light,  the  shining  bore  the  light,  the  self- 
resplendent  bore  the  light. 
q O Agni,  yoke, 

0 god,  thy  good  steeds, 

The  swift  that  readily  bear.5 

r Yoke,  like  a charioteer,  O Agni, 

The  steeds  that  best  invite  the  gods  ; 

Sit  down  as  ancient  Hotr.6 
s The  drop  hath  fallen  on  the  earth,  the  sky, 

On  this  seat  and  on  the  one  which  was  aforetime  ; 

The  drop  that  wandereth  over  the  third  seat 

1 offer  in  the  seven  [5]  Hotras.7 

t There  hath  come  into  being  this  might  of  all  the  world, 

And  of  Agni  Vai9vanara, 

Agni  full  of  light  with  light, 

The  disk  radiant  with  radiance.8 
u For  the  verse  thee,  for  brilliance  thee  ! 
v Like  streams  the  offerings  flow  together, 

Purified  within  with  heart  and  mind  ; 

I behold  the  streams  of  ghee  ; 

A golden  reed  is  there  in  the  midst  of  them.9 
w In  it  sitteth  an  eagle,  honey-making,  nested, 

Assigning  honey  to  the  deities, 


1 This  verse  is  found  in  full  above  at  i.  3.  6 l. 

* KS.  and  MS.  have  quite  a different  verse, 

agreeing  with  c except  that  they  have 

agat. 

5  The  other  texts  all  agree. 

* The  other  texts  all  agree. 

5 This  is  RV.  vi.  16.  43  without  variant  save 

for  the  last  word,  where  RY.  husmanyave. 


6 This  verse  occurs  also  in  full  at  ii.  6.  11  a. 

7 This  verse  occurs  also  in  full  at  iii.  1.  8 d ; 

iv.  2.  8/. 

8 KS.  (printed  as  prose)  has  this  verse,  but 

not  MS.  or  VS. 

9 This  is  RV.  iv.  58.  6 a,  b and  5 c,  d without 

variant.  KS.,  MS.,  and  VS.  have agnih in 
d and  KS.  at  the  end  of  b ya$  cikitve. 


[324 


iv.  2.  9 — ] The  Preparing  of  the  Ground  for  the  Fire 

On  its  brink  sit  seven  tawny  ones, 

Milking  at  will  the  stream  of  ambrosia.1 
iv.  2. 10.  a Anointing 2 with  milk  Aditya,  the  embryo, 

Counterpart  of  a thousand,  of  every  form, 

Spare  him,  injure  him  not  with  thy  heat ; 

Make  him  of  a hundred  (years  of)  life,  as  thou  art  piled.3 
b Injure  not  this  biped  of  animals, 

0 hundred-eyed  one,  being  piled  for  the  sacrifice ; 

1 appoint  for  thee  the  wailer  in  the  forest ; 

Therewith  piling  thy  forms,  be  seated.4 

c The  rush  of  the  wind,  the  navel  of  Varuna, 

Born  as  a steed  in  the  midst  of  the  waters, 

The  child  of  the  streams,  the  tawny  one,  rooted  in  the  mountain, 

0 Agni,  harm  him  not  [1]  in  the  highest  heaven.5 
d Harm  not  this  one-hooved  of  cattle, 

The  thundering,  the  courser  among  the  contests ; 

1 appoint  for  thee  the  Gayal  of  the  forest ; 

Therewith  piling  thy  forms,  be  seated.6 

e The  undying  drop,  the  ruddy,  the  active, 

Agni  I hymn  with  praises  with  first  inspiration  ; 

Do  thou  forming  thyself  with  joints  in  due  order, 

Harm  not  the  cow,  Aditi,  the  resplendent.7 
f This  ocean,  the  spring  of  a hundred  streams, 

Expanded  in  the  middle  of  the  world, 

Aditi  milking  ghee  for  men, 

0 Agni,  harm  not  [2]  in  the  highest  heaven ; 

1 appoint  for  thee  the  Gayal  of  the  forest ; 


1 This  verse  has  no  parallel  in  KS.,  MS.,  or 

VS. 

* Cf.  KS.  xvi.  17  ; KapS.  xxv.  8 ; MS.  ii.  7.  17  ; 

VS.  xiii.  41-51.  For  the  Brahmana  see 

TS.  v.  2.  9.  This  section  gives  the  Mantras 
for  the  placing  of  the  heads  ; with  a the 
man’s  head  is  put  on  the  pan  with  the 

chin  in  front  and  facing  east ; with  b it 
is  adored ; so  with  c the  horse’s  head  is 
placed  in  front  of  the  man’s  head  facing 
west,  and  is  adored  with  d ; e and  / are 
used  with  the  bull’s  head,  placed  behind 
facing  east,  g and  h with  the  ram’s  head, 
placed  on  the  right,  facing  north  ; i and 
k with  the  goat’s  head,  placed  on  the  left, 
facing  south  ; see  Ap<pS.  xvi.  27.  7-18, 
and  cf.  B9S.  x.  34  ; M£S.  vi.  1.  7;  K£S. 
xvii.  6.  17-19. 

* In  a MS.  has  sum  angdhi  like  VS. ; KS.  and 


VS.  in  c have  mansthah,  MS.  has  focih ; 
pratimam  may  be  ‘ creator  ’ simply  as 
Eggeling  thinks  likely  in  VS.  (SBE.  xli. 
405). 

4 MS.  and  VS.  have  papum  (spoiling  the 
metre),  and  sahasrakso  medhdya  ; KS.  and 
VS.  in  c have  mayum  pafxim  medham  ague 
jusasva,  and  MS.  has  tanvarn  throughout 
in  that  phrase  in  /.  KS.,  MS.,  and  VS. 
put  the  Upasthana  verses  after  the  verses 
a,  c,  e,  g,  and  i. 

6 KS.,  MS.,  and  VS.  ha jxitim  in  a,  and  in  b 
MS.  has  salilasya ; all  have  ddribudhnam, 
which  must  be  correct  for  °buddham. 

6 MS.  and  VS.  again  have  pafiim,  and  MS. 

tanvam. 

7 KS.,  MS.,  and  VS.  have  purvacittim  which  is 

easier  ; in  d KS.  adds  a needless  sa. 


325] 


The  Placing  of  the  Heads  of  the  Victims  [ — iv.  2. 1 1 

Therewith  piling  thy  forms,  be  seated.' 
g Guard  of  Tvastr,  navel  of  Varuna, 

Born  as  the  sheep  from  the  furthest  region, 

The  great  thousandfold  wile  of  the  Asura, 

O Agni,  harm  not  in  the  highest  heaven.1 2 3 
h This  woolly  wile  of  Varuna, 

The  skin  of  cattle,  biped  and  quadruped, 

The  first  birthplace  of  the  offspring  of  Tvastr, 

0 Agni,  harm  not  in  the  highest  heaven  ; 

1 appoint  for  thee  the  buffalo  of  the  forest  [3] ; 

Therewith  piling  thy  forms,  be  seated.5 

i The  Agni  born  of  the  heat  of  Agni, 

From  the  burning  of  the  earth  or  of  the  sky, 

That  whereby  Vifvakarman  attained  creatures, 

Him,  0 Agni,  let  thy  wrath  spare.4 
k The  goat  was  born  from  Agni  as  an  embryo  ; 

She  beheld  her  begetter  before  ; 

Thereby  those  worthy  of  sacrifice  attained  pre-eminence. 

Thereby  first  the  gods  attained  godhead  ; 

I appoint  for  thee  the  Qarabha  of  the  forest ; 

Therewith  piling  thy  forms,  be  seated.5 
iv.  2. 11.  a O6  Indra  and  Agni,  the  realms  of  the  sky 
Ye  adorn  in  your  strength  ; 

That  might  of  yours  is  dear. 
b The  foe  shall  he  pierce  and  wealth  he  doth  gain 
Who  worshippeth  Indra  and  Agni,  the  strong  ones, 

Who  rule  over  much  wealth, 

The  most  strong  who  with  strength  show  their  power, 
c Men  ye  surpass  in  the  battle  call, 


1 KS.,  MS.,  and  VS.  have  sahasram  for  samu- 

dram  ; for  bhuvanasya  KS.  and  VS.  have 
sarirasya,  MS.  salildsya. 

2 In  a MS.  has  tvastur  varulrim. 

3 KS.,  MS.,  and  VS.  have  ndbhim  for  mayatn ; 

KS.  and  MS.  have  in  e mesam. 

* KS.,  MS.,  and  VS.  have  fokdt;  MS.  in  a has 
yd  imah,  and  KS.,  MS.,  and  VS.  have 
jajdna. 

6 KS.,  MS.,  and  VS.  read  ajdh,  fokdt  and  so  for 
sa  vd ; they  invert  e and  d,  reading  of 
course  Una  and  agram. 

6 This  section  contains  the  Puronuvakyas 
and  Yajyas  of  the  Varunapraghasas,  the 
second  of  the  four  monthly  rites,  referred 
to  in  TS.  i.  8.  3 ; a and  b or  c accompany 
the  offering  on  eleven  potsherds  to  Indra 


and  Agni ; d or  e and  / that  to  the 
Maruts  ; g and  h that  to  Varuna  ; iand/c 
that  to  Prajapati  as  Ka  ; l and  m to  Agni 
Svistakrt  : n and  o the  Vajina  offering ; 
p and  q are  the  Puronuvakyas  for  the 
first  and  second  Havis  offering  in  the 
final  ceremony  ; r and  s accompany  the 
offering  to  Varuna,  and  t and  u accom- 
pany the  offering  to  Agni  and  Varuna 
together.  The  verses  are  as  usual  Rgvedic  ; 
a = iii.  12.  9 ; 6 = vi.  60.  1 ; c = i.  109.  6 ; 
d and  e = i.  86.  1 and  2 ; / = i.  87.  6 ; 
g and  h = i.  24.  14  and  15 ; i = iv.  31.  1 ; 
k = i.  84.  16  ; l = i.  189.  1 ; m = x.  2.  3 ; 
n and  o = vii.  3.  7 and  8 ; p = viii.  43.  9 ; 
q = ix.  64.  1 ; r = i.  25. 19;  s = i.  24.  11; 
t and  u = iv.  1.  4 and  5. 


[326 


iv.  2. 11 — ] The  Preparing  of  the  Ground  for  the  Fire 

Earth  ye  surpass,  and  sky, 

The  mountains  and  the  streams  (ye  surpass)  in  greatness. 

And,  O Indra  and  Agni,  all  other  worlds.1 
d In  whose  house  [1],  O Maruts, 

Ye  drink,  O joyous  ones  of  the  sky,2 
That  man  hath  the  best  of  guardians. 
e Either  through  sacrifices  receiving  worship, 

Or  from  the  prayers  of  the  singer, 

Do  ye,  O Maruts,  hearken  to  our  call.3 
/ For  glory  they  are  wreathed  in  flames, 

In  the  rays  (of  the  sun),  adorned  with  rings  they  (are  accompanied) 
with  singers ; 

They  wearing  daggers,  impetuous,  fearless, 

Have  found  the  dear  home  of  the  Maruts.4 
g Thy  wrath.5 
h The  highest.5 

i With  what  aid  will  he  come  to  us, 

Our  wondrous,  ever-waxing,  friend  ? 

With  what  most  potent  aid  [2]? 
k Who  to-day  yoketh  to  the  pole  of  holy  order 
The  oxen,  eager,  of  keen  spirits,  the  furious, 

With  darts  in  their  mouths,  heart-piercing,  healthful? 

He  who  attaineth  their  service  shall  live. 

I O Agni,  lead.6 
m Of  the  gods.6 

n May  they  be  prosperous  for  us 1 
o In  every  contest.7 
p In  the  waters,  O Agni,  is  thy  seat, 

Thou  enterest  the  plants ; 

Being  in  the  germ  thou  art  born  again.8 
q Thou  art  strong,  O Soma,  and  bright ; 


1 Tho  RV . has  prtanahdvcsu,  which  of  course 

must  be  correct,  despite  the  agreement 
of  the  MSS.  here  in  prtand  and  the 
version  of  Sayana  as  samgrdmem.  Weber 
(Ind.  Stud.  xiii.  68)  compares  the  blunder 
pavaka  foce  in  iv.  3.  13  o.  Cf.  p.  lxxxviii. 

2 vimahasah  is  of  uncertain  sense  ; Sayana 

renders  ‘ of  distinguished  might '.  Olden- 
berg  ( Rgveda-Noten , i.  86)  prefers  ‘ ye  pro- 
tect ’ for  pallid,  and  takes  divdh  as  ‘ from 
the  sky’ ; Caland  and  Henry  ( L'Agnistoma , 
p.  212)  render  ‘ye  come  to  drink  from 
the  sky  ’. 

3 The  construction  is  not  quite  certain  ; 


Oldenberg  suggests  that  from  yajttavahasah 
a vahasd  is  to  be  supplied,  or  that  mad- 
nam  is  dependent  on  havam,  in  which 
case  it  is  really  a genitive  of  equivalence 
(cf.  p.  303,  n.  5). 

4 This  occurs  above  in  full  at  ii.  1.  11  h. 

5 These  verses  are  given  in  full  at  i.  5.  11 

t and  k. 

6 These  verses  are  given  in  full  at  i.  1.  14 

i and  k. 

7 These  verses  are  given  in  full  at  i.  7.  8 c 

(part)  and  g. 

8 This  verse  occurs  above  in  full  at  iv.  2.  3 g. 


327] 


[ — iv.  3.  2 


The  First  Layer  of  Bricks 

Thou  art  strong,  O god,  and  strong  thy  rule  ; 
Strong  laws  dost  thou  establish.1 
r This  for  me,  0 Vanina.’ 
s That  of  thine  I approach.2 
t Thou,  O Agni.3 
w Do  thou  to  us,  0 Agni.3 


PRAPATHAKA  III 

The  Five  Layers  of  Bricks 

iv.  3.  1.  a 1 4 place  thee  in  the  going  of  the  waters  ; I place  thee  in  the  rising  of 
the  waters ; I place  thee  in  the  ashes  of  the  waters ; I place  thee  in  the 
light  of  the  waters  ; I place  thee  in  the  movement  of  the  waters. 

6 Sit  on  the  billows  as  thy  place  of  rest ; sit  on  the  ocean  as  thy  place  of 
rest ; sit  on  the  stream  as  thy  place  of  rest ; sit  in  the  abode  of  the  waters  ; 
sit  on  the  seat 5 of  the  waters. 

c I place  thee  in  the  seat  of  the  waters  ; I place  thee  in  the  dwelling  of 
the  waters ; I place  thee  in  the  dust  of  the  waters ; I place  thee  in  the 
womb  of  the  waters ; I place  thee  in  the  stronghold 6 of  the  waters. 

d The  metre  the  Gayatrl ; the  metre  the  Tristubh  ; the  metre  the 
Jagatl ; the  metre  the  Anustubh  ; the  metre  the  Pankti.7 
iv.  3.  2.  a This 8 one  in  front  the  existent ; his,  the  existent’s  breath  ; spring 
born  of  the  breath ; the  Gayatrl  born  of  the  spring  ; from  the  Gayatrl 


1 This  verse  is  repeated  in  full  at  iv.  3. 

13  i. 

2 These  verses  are  given  in  full  at  ii.  1.  11 

v and  to. 

8 These  verses  are  given  in  full  at  ii.  5.  12 
w and  x. 

4 Cf.  KS.  xvi.  18 ; KapS.  xxv.  9 ; MS.  ii.  7. 
18  ; VS.  xiii.  53.  For  the  Brahmana  see 
TS.  v.  2. 10.  1-3.  The  Mantras  accompany 
the  depositing  of  four  sets  of  five  bricks 
for  the  first  layer,  the  first  five  being  set 
down  in  the  east  of  the  man's  figure  in 
a line  running  from  the  east  to  the  west, 
the  second  in  the  south  in  a line  north- 
wards, the  third  west  in  a line  eastwards, 
the  fourth  north  in  a line  southwards ; 
see  Ap£S.  xvi.  28.  4 ; B9S.  x.  35 ; M^S. 

vi.  1.  8 ; K^S.  xvii.  6.  2 ; p.  477,  n.  1. 

6  MS.  has  sadhrisi,  a mere  blunder. 

6 KS.  has  pdthisi ; the  sense  ‘ path  ’ may  be 
correct,  but  the  sense  ‘ home  given  by 

Oldenberg  (ZDMG.  liv.  607),  seems  here 


preferable ; cf.  Macdonell,  Ved.  Gramm. 
p.  113. 

7 The  other  Sanhitas  make  this  Mantra  like 

the  others  by  reading  gdyatrena  chandasa — 
tva  sadayami. 

8 Cf.  KS.  xvi.  19  ; KapS.  xxv.  9 ; MS.  ii.  7.  19  ; 

VS.  xiii.  54-58.  For  the  Brahmana  see 
TS.  v.  2.  10.  3-5.  This  section  gives  the 
Mantras  for  the  putting  down  of  five  sets 
of  ten  bricks  each,  the  Pranabhrts ; the 
first  four  sets  are  put  down  to  the  east, 
south,  west,  and  north  of  the  centre  self- 
perforated  brick  (see  iv.  2.  9),  and  the 
last  set  is  apparently  put  around  it ; see 
Ap^S.  xvi.  32.  1 ; BiJJS.  x.  35  (where  the 
punctuation  in  Caland’s  ed.  is  obviously 
wrong)  ; M£S.  vi.  1.  8 ; K^S.  xvii.  6.  3,  4. 
For  a suggestion  as  to  the  way  of  placing 
the  fifth  row  so  as  to  make  up  a quasi- 
circle with  the  two  Retahsic  bricks,  see 
Eggeling,  SBE.  xliii.  17,  n.  1.  For  another 
use  of  iv.  3.  2,  see  p.  285,  n.  3. 


iv.  3.  2 — ] 


[328 


The  First  Layer  of  Bricks 


the  Gayatra  (Saman) ; from  the  Gayatra  the  Upahfu  (cup) ; from  the 
Upahfu  the  Trivrt  (Stoma) ; from  the  Trivrt  the  Rathantara ; from  the 
Rathantara  Vasistha,  the  Rsi ; with  thee  taken  by  Prajapati,  I take  breath 
for  offspring. 

b This  one  on  the  right,  the  all-worker ; his,  the  all-worker’s,  mind ; 
summer  born  of  mind  ; the  Tristubh  born  of  summer  ; from  the  Tristubh 
the  Aida  (Saman) ; from  the  Aida  the  Antaryama  (cup) ; from  the  Antar- 
yama  the  fifteenfold  (Stoma) ; from  the  fifteenfold  the  Brhat ; from  the 
Brhat  Bharadvaja,  the  Rsi ; with  thee  taken  by  Prajapati,  I take  mind 
for  offspring  [1]. 

c This  one  behind,  the  all-extending  ; his,  the  all-extending’s,  eye  ; the 
rains  born  of  the  eye ; the  Jagatl  born  of  the  rains ; from  the  Jagatt 
the  Rksama  (Saman) ; 1 from  the  Rksama  the  Qukra  (cup) ; from  the  <J!ukra 
the  seventeenfold  (Stoma) ; from  the  seventeenfold  the  Vairupa  ; from  the 
Vairupa  Yifvamitra,  the  Rsi ; with  thee  taken  by  Prajapati,  I take  the  eye 
for  my  offspring. 

d This  one  on  the  left,  the  light ; his,  the  light’s,  ear ; the  autumn 
born  of  the  ear ; the  Anustubh  connected  with  the  autumn ; from  the 
Anustubh  the  Svara  (Saman) ; 2 from  the  Svara  the  Manthin  (cup) ; from 
the  Manthin  the  twenty-onefold  (Stoma) ; from  the  twenty-onefold  the 
Vairaja;  from  the  Vairaja  Jamadagni,  the  Rsi;  with  thee  taken  by 
Prajapati  [2],  I take  the  ear  for  offspring. 

e This  one  above,  thought ; his,  thought’s,  speech  ; the  winter  bom  of 
speech  ; the  Pankti  born  of  winter ; from  the  Pankti  that  which  has 
finales ; from  that  which  has  finales  the  Agrayana  (cup) ; from  the 
Agrayana  the  twenty-sevenfold  and  the  thirty-threefold  (Stomas) ; from 
the  twenty-sevenfold  and  the  thirty-threefold  the  Qakvara  and  Raivata ; 
from  the  Qakvara  and  Raivata  Vifvakarman,  the  Rsi ; with  thee  taken 
by  Prajapati,  I take  speech  for  offspring, 
iv.  3.  3.  a The 3 east  of  the  quarters  ; the  spring  of  the  seasons ; Agni  the  deity ; 
holy  power  the  wealth  ; the  Trivrt  the  Stoma,  and  it  forming  the  path 
of  the  fifteenfold  (Stoma) ; the  eighteen-month-old  calf  the  strength  ; the 
Krta  of  throws  of  dice  ; the  east  wind  the  wind  ; S&naga  the  Rsi. 


1 The  Saman,  1 like  a Rc  is  conjectured  by 

Eggeling  (SBE.  xliii.  8,  n.  2),  to  be  asimpler 
form  of  the  Vairupa  Saman.  Bloomfield 
(VOJ.  xvii.  156-164)  thinks  that  rksama  is 
for  rksama  as  in  rcisama,  and  he  compares 
SV.  i.  369.  Contra,  Bohtlingk,  BKSGW. 
Apr.  1901,  p.  7. 

2 For  the  Svara  Saman,  one  minus  a finale, 

in  which  the  Svarita  does  the  part  of 
a finale,  see  Eggeling,  SBE.  xliii.  6,  n.  3. 
s Cf.  MS.  ii.  1.  20.  Neither  KS.  (but  cf. 
xxxix.  7),  KapS.,  nor  VS.  has  any  parallel. 


This  section  gives  the  Mantras  for  the 
five  sets  of  ten  Apanabhrt  (Samyats  in 
TS.  v.  2. 10.  6)  bricks  which  are  deposited, 
E.  S.  W.  N.  and  round  the  middle,  as  in 
the  case  of  the  PrSnabhrts  (iv.  8.  2)  ; see 
Ap(!S.  xvi.  82.  2,  and  cf.  B£S.  x.  35, 
which  defines  the  position  of  the  Apa- 
nabhrts  in  detail  as,  south,  west,  north, 
and  before  the  Pranabhrts  in  lines  E.  S. 
W.  N.,  and  the  fifth  set  outside  the  fifth 
row  ; both  Sutras  agree  in  making  / an 
addition  to  each  Mantra  a-e. 


329] 


[ — iv.  3.  4 


The  Apanahhrt  Bricks 


b The  south  of  the  quarters ; the  summer  of  the  seasons  ; Indra  the 
deity ; the  kingly  power  the  wealth  ; the  fifteenfold  the  Stoma,  and  it 
forming  the  path  of  the  seventeenfold  (Stoma) ; the  two-year-old  the 
strength  ; the  Treta  of  throws ; the  south  wind  the  wind ; Sanatana 
the  Rsi. 

c The  west  of  the  quarters ; the  rains  of  the  seasons ; the  All-gods  the 
deity ; the  peasants  [1]  the  wealth  ; the  seventeenfold  the  Stoma,  and  it 
forming  the  path  of  the  twenty-onefold  (Stoma) ; the  three-year-old  the 
strength  ; the  Dvapara  of  throws ; the  west  wind  the  wind  ; Ahabuna 
the  Rsi. 

d The  north  of  the  quarters ; the  autumn  of  the  seasons ; Mitra  and 
Varuna  the  deity  ; prosperity  the  wealth  ; the  twenty-onefold  the  Stoma  ; 
and  it  forming  a path  of  the  twenty-sevenfold  (Stoma) ; the  four-year-old 
the  strength  ; the  Askanda  of  throws  ; the  north  wind  the  wind  ; Pratna 
the  Rsi. 

e The  zenith  of  the  quarters ; the  winter  and  the  cool  season  of  the 
seasons;  Brhaspati  the  deity;  radiance  the  wealth ; the  twenty-sevenfold 
the  Stoma,  and  it  forming  a path  of  the  thirty-threefold  ; the  draught  ox 1 
the  strength  ; the  Abhibhu  of  throws ; 2 the  wind  all  through  the  wind  ; 
Suparna  the  Rsi. 

/ Fathers,  grandfathers,  near  and  far,  may  they  protect  us,  may  they 
help  us,  in  this  holy  power,  this  lordly  power,  this  prayer,  this  Purohita- 
ship,  this  rite,  this  invocation  of  the  gods.3 
iv.  8.  4.  a Firm4 *  is  thy  dwelling,  thy  place  of  birth,  firm  art  thou ; 

Settle  thou  duly  in  thy  firm  place  of  birth  ; 

Banner  of  the  fire  in  the  pan, 

May  the  two  Alvins,  the  leeches,  set  thee  here  first  in  the  east.6 

b In  thine  own  skill  sit  thou  whose  sire  is  skill, 

As  the  great  earth  bountiful  among  the  gods, 

Be  of  kindly  approach  and  come  with  thy  body, 

Kindly  as  a father  to  his  son  ; 6 

May  the  two  A$vins,  the  leeches,  set  thee  here. 


1 For  pasthaval  cf.  iv.  3.  5.  1 ; 7.  10.  1.  Weber 
{hid.  Stud.  xiii.  107)  compares  anadvan, 
iv.  3.  5.  1,  as  a confusion  of  vah  and  vant. 

1 For  the  throws  at  dice  see  Vedic  Index,  i.  3. 

s This  verse  occurs  in  a slightly  different  form 
at  iii.  4.  5 6 and  c. 

4 Cf.  KS.  xvii.  1 ; KapS.  xxv.  10  ; MS.  ii.  8. 
1,  2;  YS.  xiv.  1-5,  7,  8.  For  the  Brah- 
mana  see  TS.  v.  2.  10.  3-5.  This  section 

gives  the  Mantras  for  the  five  A9vinl 
bricks  (a-e),  on  which  are  put  the  five 
Rtavyas  (/),  and  then  the  five  Pranabhrts 
(9) ; then  five  Apasyas  (h) ; then  follow 

6 [h.o.8.  19] 


the  two  Samyanis  (see  iv.  4.  6/)  and  two 
Rtavyas  (iv.  4.  11  b)  ; see  Apt^S.  xvii.  1. 
1-7 ; B£S.  x.  40 ; M£S.  vi.  2.  1 ; K£S. 
xvii.  8.  15-21. 

6 KS.,  MS.,  and  VS.  agree  in  jusdna  for  purd- 
stat  and  VS.  has  sddhuya ; all  have 
dhrutam. 

6 KS.,  MS.,  and  VS.  have  this  as  v.  3;  they 
read  stair  daksaih  and  MS.  has  yah  for  a 
before  sufevah ; for  b all  read  devandm 
sumnemahate  randya;  they  invert  c and  d, 
and  KS.  and  MS.  have  suavefdyd,  while 
VS.  has  sudvefd. 


[330 


iv.  3.  4 — ] The  Second  and  Third  Layers  of  Bricks 


c Nesting,  rich  in  wealth,  strength  bestowing, 

Increase  for  us  wealth,  abundant,  rich  in  heroes  [1], 

Driving  away  hostility  and  enmity, 

Granting  the  lord  of  the  sacrifice  a share  in  increase  of  wealth, 

Do  thou  bestow  the  heaven  as  increase  to  the  sacrificer ; 

May  the  two  Alvins,  the  leeches,  set  thee  here.1 
d Thou  art  the  dust  of  Agni,  the  leader  of  the  gods ; 

May  the  All-gods  favour  thee  as  such  ; 

With  Stomas  for  thy  back,  rich  in  ghee,  sit  thou  here, 

And  win  to  us  by  sacrifice  riches  with  offspring.2 
May  the  two  A?vins,  the  leeches,  set  thee  here  ! 
e Thou  art  the  head  of  sky,  the  navel  of  earth,  the  holder  apart  of  the 
quarters,  the  lady  paramount  of  the  worlds  [2],  the  wave,  the  drop  of  the 
waters  thou  art ; Vifvakarman  is  thy  seer ; may  the  two  Alvins,  the  leeches, 
set  thee  here.3 


/ In  unison  with  the  seasons,  in  unison  with  the  ordainers,  in  unison 
with  the  Vasus,  in  unison  with  the  Rudras,  in  unison  with  the  Adityas, 
in  unison  with  the  All-gods,  in  unison  with  the  gods,  in  unison  with  the 
gods  establishing  strength,  to  Agni  Vai^vanara,  thee ; may  the  two 
A9vins,  the  leeches,  set  thee  here.4 

g Protect  my  expiration ; protect  my  inspiration ; protect  my  cross- 
breathing ; make  my  eye  to  shine  widely ; make  my  ear  to  hear. 5 

h Make  thick  the  waters ; quicken  the  plants ; protect  bipeds ; help 
quadrupeds ; from  the  sky  make  rain  to  start, 
iv.  3.  5.  a (Thou6  art)  the  calf  of  eighteen  months  in  strength,  the  Tristubh 
metre  ; the  two-year-old  in  strength,  the  Viraj  metre  ; the  two-and-a-half- 
year-old  in  strength,  the  Gayatrl  metre ; the  three-year-old  in  strength, 
the  Usnih  metre ; the  four-year-old  in  strength,  the  Anustubh  metre  ; 
the  draught  ox  in  strength,  the  Brhatl  metre ; the  bull  in  strength,  the 
Satobrhatl  metre  ; the  bullock  in  strength,  the  Kakubh  metre  ; the  milch 
cow  in  strength,  the  Jagatl  metre ; the  beast  of  burden  in  strength,  the 
Pankti  metre ; the  goat  in  strength,  the  spacious  metre ; the  ram  in 
strength,  the  slow  metre ; the  tiger  in  strength,  the  unassailable  metre  ; 


1 This  is  v.  2 in  the  other  texts ; they  read 

for  vayodhah  purandhih  and  for  b syoni 
sida  sadane  prthivydh,  and  have  a com- 
pletely new  half-line  after  that. 

2 All  the  rest  read,  for  demyani,  dpsa  nama. 

3 All  read  adityas  tvd  prsthi  sadaydmy  antarik- 

sasya  dhartrim  vistambhariim  ; KS.  and  VS. 
then  as  in  TS.  but  adhipatnim  ; the  wholo 
is  semi-metrical ; MS.  has  bhuvanasyadhi- 
patnim. 

4 The  formulae  in  KS.,  MS.,  and  VS.  differ 

somewhat ; for  vayonadhaih  MS.  have  vayu- 

nadhaih  but  KS.  and  VS.  agree  with  TS., 


and  vayu°  must  be  a blunder. 

6 In  gr  and  h the  texts  agree. 

• Cf.  KS.  xvii.  2 ; KapS.  xxvi.  1 ; MS.  ii.  8.  2 ; 
VS.  xiv.  10,  9.  For  the  Bralimana  see 
TS.  v.  8.  1.  6.  This  section  contains  the 
Mantras  for  Vayasya  bricks  ; five  are  de- 
posited on  the  right  hip,  five  on  the  left, 
then  one  on  the  right  shoulder,  one  on 
tho  left,  one  on  the  right,  one  on  the 
left,  one  in  the  middle,  and  four  in  the 
front,  each  with  a Mantra  ; see  Ap(J!S. 
xvii.  1.  8;  B£S.  x.  88;  M£S.  vi.  2.  1 ; 
K£S.  xvii.  8.  22. 


331] 


[— iv.  3.  7 


The  Vayasya  Bricks 


the  lion  in  strength,  the  covering  metre  ; the  support  in  strength,  the 
overlord  metre ; the  lordly  power  in  strength,  the  delight-giving  metre  ; 
the  all-creating  in  strength,  the  supreme  lord  metre  ; the  head  in  strength, 
the  Prajapati  metre.1 

iv.  3.  6.  a O 2 Indra  and  Agni,  do  ye  two  make  firm 
The  brick  that  quaketh  not ; 

And  let  it  with  its  back  repel 
The  sky  and  earth  and  atmosphere. 

b Let  Vifvakarman  place  thee  in  the  ridge  of  the  atmosphere,  encom- 
passing, expanding,  resplendent,  possessing  the  sun,  thee  that  dost  illumine 
the  sky,  the  earth,  the  broad  atmosphere,  support  the  atmosphere,  make 
firm  the  atmosphere,  harm  not  the  atmosphere ; for  every  expiration, 
inspiration,  cross-breathing,  out-breathing,  support,  movement ; let  Vayu 
protect  thee  with  great  prosperity,  with  a covering  [1]  most  healing ; 
with  that  deity  do  thou  sit  firm  in  the  manner  of  Ahgiras.3 

c Thou  art  the  queen,  the  eastern  quarter ; thou  art  the  ruling,  the 
southern  quarter ; thou  art  the  sovereign,  the  western  quarter ; thou  art 
the  self-ruling,  the  northern  quarter ; thou  art  the  lady  paramount,  the 
great  quarter. 

d Protect  my  life ; protect  my  expiration ; protect  my  inspiration ; 
protect  my  cross-breathing ; protect  my  eye ; protect  my  ear ; quicken 
my  mind  ; strengthen  my  voice ; protect  my  breath  ; accord  me  light, 
iv.  3.  7.  a (Thou4  art)  Ma  metre,  Prama  metre,  Pratima  metre,  Asrivis  metre,5 
Pahkti  metre,  Usnih  metre,  Brhatl  metre,  Anustubh  metre,  Viraj  metre, 
Gayatrl  metre,  Tristubh  metre,  Jagatr  metre.  (Thou  art)  earth  metre, 
atmosphere  metre,  sky  metre,  seasons  metre,  Naksatras  metre,  mind 
metre,  speech  metre,  ploughing  metre,  gold  metre,  cow  metre,  female 
goat  metre,  horse  metre.  (Thou  art)  Agni,  the  deity  [1],  Vata,  the  deity, 
Surya,  the  deity,  Candramas,  the  deity,  the  Yasus,  the  deity,  the  Rudras, 
the  deity,  the  Adityas,  the  deity,  the  All-gods,  the  deity,  the  Maruts,  the 
deity,  Brhaspati,  the  deity,  Indra,  the  deity,  Varuna,  the  deity. 


1 For  the  metres  see  iv.  3.  12. 

2 Cf.  KS.  xvii.  3 ; KapS.  xxvi.  2 ; MS.  ii.  8.  3 ; 

VS.  xii.  11-13,  17.  For  the  Brahmana 
see  TS.  v.  3.  2.  1.  This  section  contains 
the  Mantras  for  the  third  layer,  the  rest 
being  given  in  iv.  3.  7 ; with  a the 
naturally  perforated  brick  is  touched  and 
smelt  by  the  horse,  and  put  down  with  6 ; 
with  c five  are  put  down,  one  in  each 
quarter  and  one  in  the  middle  ; with  d 
ten  others,  the  Pranabhrts,  are  put  down 
in  front;  see  Ap£S.  xvii.  1.  11,  12;  2.  2, 
3,  and  cf.  B£S.  x.  39  ; M£S.  vi.  2.  1 ; 
K<pS.  xvii.  9.  1,  2,  8. 

3 Cf.  iv.  4.  3 h. 


* Cf.  KS.  xvii.  3 ; KapS.  xxvi.  2 ; MS.  ii.  8.  3 ; 
VS.  xiv.  18-22.  For  the  Brahmana  see 
TS.  v.  3.  2.  4,  5.  This  section  gives  the 
Mantras  for  the  Brhatl  and  Valakhilya 
bricks;  with  a are  put  on  thirty-six 
Brhatis,  twelve  south,  west,  and  north, 
and  with  6 two  sets  of  seven  Valakhilyas, 
east  and  west  in  lines  west  and  east ; see 
Ap<?S.  xvii.  2.  4,  5 ; B^S.  x.  40 ; M£S. 
vi.  2.  1 ; KgS.  xvii.  9.  8-14. 

6 Uncertain  : KS.  has  asrlvayah,  MS.  asrlvah, 
VS.  asrlvayah ; the  sense  is  quite  un- 
certain ; the  other  names  are  fanciful 
where  their  meaning  is  not  plain. 


[332 


iv.  3. 7 — j The  Third  and  Fourth  Layers  of  Bricks 

b The  head  thou  art,  ruling ; thou  art  the  firm,  the  supporting ; thou 
art  the  prop,  the  restrainer  ; for  food  thee  ; for  strength  thee  ; for  ploughing 
thee  : for  safety  thee ! (Thou  art)  the  prop,  ruling  ; thou  art  the  firm,  the 
supporting  ; thou  art  the  holder,  the  sustainer ; for  life  thee ; for  radiance 
thee  ; for  force  thee  ; for  might  thee ! 

iv.  3.  8.  (Thou 1 * art)  the  swift,  the  triple  (Stoma) ; the  shining,  the  fifteenfold  ; 
the  sky,  the  seventeenfold  ; speed,  the  eighteenfold  ; fervour,  the  nineteen- 
fold  ; attack,  the  twentyfold ; support,  the  twenty-onefold ; radiance, 
the  twenty-twofold;  maintenance,  the  twenty-threefold;  the  womb,  the 
twenty-fourfold ; the  embryo,  the  twenty-fivefold ; might,  the  twenty- 
sevenfold ; inspiration,  the  thirty-onefold  ; support,  the  thirty-threefold ; 
the  surface  of  the  tawny  one,  the  thirty-fourfold  ; the  vault,  the  thirty-six- 
fold ; the  revolving,  the  forty-eightfold  ; the  support,  the  fourfold  Stoma.* 
Iv.  3.  9.  a Thou3  art  the  portion  of  Agni,  the*  overlordship  of  consecration,  the 
holy  power  saved,  the  threefold  Stoma.4 

b Thou  art  the  portion  of  Indra,  the  overlordship  of  Visnu,  the  lordly 
power  saved,  the  fifteenfold  Stoma. 

c Thou  art  the  portion  of  them  that  gaze  on  men,  the  overlordship  of 
Dhatr,  the  birthplace  saved,  the  seventeenfold  Stoma. 

d Thou  art  the  portion  of  Mitra,  the  overlordship  of  Yaruna.  the  rain 
from  the  sky,  the  winds  saved,  the  twenty-onefold  Stoma.5 

e Thou  art  the  portion  of  Aditi,  the  overlordship  of  Pusan,  force  saved, 
the  twenty-sevenfold  Stoma. 

/ Thou  art  the  portion  of  the  Vasus  [1],  the  overlordship  of  the 
Kudras,  the  quadruped  saved,  the  twenty -fourfold  Stoma. 

g Thou  art  the  portion  of  the  Adityas,  the  overlordship  of  the  Maruts, 
offspring  saved,  the  twenty-fivefold  Stoma. 


1 Cf.  KS.  xvii.  4 ; KapS.  xxvi.  3 ; MS.  ii.  8.  4 ; 
VS.  xiv.  23.  For  the  Brahmana  see 

TS.  v.  3.  3.  This  section  contains  part  of 
the  Mantras  for  the  fourth  layer  of  bricks, 
the  so-called  Aksnayastomlyas,  which  owe 

their  name  to  the  fact  that  while  they 
refer  to  the  Stomas  they  are  used  not  in 

ordinary  order  but  diagonally,  i.  e.  in- 
stead of  1,  2,  3,  4,  &c.,  corresponding  to 
the  four  quarters  E.  S.  W.  N.,  the  order 
is  1,  3,  7,  2 = E.  S.  W.  N.  ; 4,  6,  8,  6 = 
E.  S.  N.  W. ; 10,  11,  12,  9 = E.  S.  W.  N. ; 
13,  15,  14,  16  = E.  S.  N.  W.  17  and  18 
are  used  after  the  tenth  and  eighth  verses 
of  the  next  section  respectively  ; see 
v.  3.  3 ; Ap£S.  xvii.  2.  8,  9 ; BgS.  x.  42  ; 
MgS.  vi.  2.  1 ; KgS.  xvii.  10.  6-10. 

1 The  Stomas  here  are  of  course  only  partly 


ordinary,  the  rest  being  interpolated  to 
make  up  the  numbers. 

3 Cf.  KS.  xvii.  4 ; KapS.  xxvi.  3 ; MS.  ii.  8.  5 ; 

VS.  xiv.  24-26.  For  the  Brahmana  see 
TS.  v.  3.  4.  These  Mantras  are  a continua- 
tion of  the  Aksnayastomlyas,  and  their 
order  is  1,  3,  4,  2,  6,  7,  5,  8 (18  of  iv.  8. 8) ; 
9,  10  (17  of  iv.  3.  8) ; see  v.  3.  4 ; ApQS. 
xvii.  2.  9 ; BgS.  x.  42. 

4 Probably  in  all  cases  the  brick  is  addressed 

as  brahma  sprtdm,  &c.  ; though  of  course 
a break  in  the  construction  as  recognized 
by  Eggeling  and  Griffith  in  the  VS.  is 
possible,  where  the  last  words  must 
mean  as  Mahldhara  takes  them  in  sense 
‘ the  StomA  was  the  cause  of  saving  ’. 

6 KS.,  MS.,  and  VS.  have  vata  sprtdh. 


333] 


The  Aksnayastomlya  and  Srsti  Bricks  [ — iv.  3.  10 

h Thou  art  the  portion  of  the  god  Savitr,  the  overlordship  of  Brhaspati, 
all  the  quarters  saved,  the  fourfold  Stoma. 

i Thou  art  the  portion  of  the  Yavas,  the  overlordship  of  the  Ayavas, 
offspring  saved,  the  forty-fourfold  Stoma.1 

k Thou  art  the  portion  of  the  Rbhus,  the  overlordship  of  the  All-gods, 
being  calmed  and  saved,  the  thirty-threefold  Stoma. 

iv.  3.  10.  They2 3  praised  with  one,  creatures  were  established,  Prajapati 
was  overlord.  They  praised  with  Three,  the  holy  power  1 was  created,  the 
lord  of  holy  power  was  overlord.  They  praised  with  fire,  beings  were 
created,  the  lord  of  beings  was  the  overlord.  They  praised  with  seven,  the 
seven  seers  were  created,  Dhatr  was  the  overlord.  They  praised  with  nine, 
the  fathers  were  created,  Aditi  was  the  overlady.  They  praised  with  eleven, 
the  seasons  were  created,  the  seasonal  one  was  the  overlord.  They  praised 
with  thirteen,  the  months  were  created,  the  year  was  the  overlord  [1].  They 
praised  with  fifteen,  the  lordly  class  was  created,  Indra  was  the  overlord. 
They  praised  with  seventeen,  cattle  were  created,  Brhaspati  was  the 
overlord.  They  praised  with  nineteen,  the  Qiidra  and  the  Arya4  were 
created,  day  and  night  were  the  overlords.  They  praised  with  twenty-one, 
the  whole-hooved  cattle  were  created,  Varuna  was  the  overlord.  They 
praised  with  twenty-three,  small  cattle  were  created,  Pusan  was  the 
overlord.  They  praised  with  twenty-five,  wild  cattle  were  created,  Vayu 
was  the  overlord.  They  praised  with  twenty-seven,  sky  and  earth  [2]  went 
apart,  the  Vasus,  Rudras,  and  Adityas  followed  their  example,  theirs  was 
the  overlordship.  They  praised  with  twenty-nine,  trees  were  created,  Soma 
was  the  overlord.  They  praised  with  thirty-one,  creatures  were  created, 
the  Yavas  and  the  Ayavas5  had  the  overlordship.  They  praised  with 
thirty-three,  creatures  came  to  rest,  Prajapati  was  the  overlord  and  chief. 


1 K.S.,  MS.,  and  VS.  agree  in  Ayava  and  Yava. 

and  the  two  halves  of  the  month,  the 
dark  and  the  light  half  are  said  to  be 
meant  by  Mahidhara,  but  according  to 
TS.  v.  3.  4 the  months  are  the  Yavas,  the 
half-months  the  Ayavas.  Cf.  Veclic  Index, 
ii.  162,  187  ; below,  iv.  3.  10,  n.  5. 

2 Cf.  KS.  xvii.  5 ; KapS.  xxvi.  4 ; MS.  ii.  8.  6 ; 

VS.  xiv.  28-31.  For  the  Brahmana  see 
TS.  v.  3.  4.  7.  This  section  gives  the  Man- 
tras for  the  seventeen  bricks  called  Srsti, 
which  follow  on  the  two  Samyanls  (iv.  4. 
6 g ) and  the  two  Rtavyas  (iv.  4.  lie); 
see  Ap£S.  xvii.  2.  11  ; M(J!S.  vi.  2.  1 ; 
B£S.  x.  42  ; K£S.  xvii.  10.  17. 

3 With  the  double  sense  of  the  power  and 


the  class  or  caste. 

* Explained  as  <^udra  plus  Arya  in  the  Pada- 
patlia,  and  glossed  by  the  comm,  as 
fiidrah  and  vaifyah  respectively.  But 
this  explanation  is  not  necessarily  correct, 
and  £udra  and  Arya  may  well  be  meant ; 
the  use  of  brahma  and  ksatram  above  is  no 
proof  that  the  four  castes  must  be  seen  ; 
cf.  Vedic  Index,  i.  37. 

5 All  the  other  texts  have  yavdh  and  ayavdh 
(though  as  far  as  the  Sanhita  goes  ayavdh 
could  be  read)  ; as  usual  the  comm,  here 
explains  as  ‘ months  ’ and  ‘ half-months 
which  is  the  view  of  the  TS.,  as  opposed 
to  the  distinction  of  the  light  and  dark 
halves  of  the  month. 


[334 


iv.  3.  ll — ] The  Fourth  Layer  of  Bricks 


iv.  3.  11.  a This1  is  she  that  first  dawned  ; 

Within  this  (earth)  she  hath  entered  and  moveth  ; 

The  new-made  bride  as  mother  beareth  the  mothers ; 

Three  greatnesses  attend  her.2 
b Charming,  the  dawns,  adorned, 

Moving  along  a common  birthplace, 

Wives  of  the  sun,  they  move,  wise  ones, 

Making  a banner  of  light,  unaging,  rich  in  seed.3 
c Three  have  followed  the  path  of  holy  order, 

Three  cauldrons  have  come  with  the  light, 

Offspring  one  guardeth,  strength  one  [1], 

Another  the  law  of  the  pious  guardeth.4 
d The  fourth  hath  become  that  of  four  Stomas, 

Becoming  the  two  wings  of  the  sacrifice,  O Rsis ; 

Yoking  the  Gayatrl,  Tristubh,  Jagatl,  and  Anustubh,  the  Brhat, 
The  hymn,  they  have  borne  forward  this  heaven.5 * 
e By  five  the  creator  disposed  this  (world), 

What  time  he  produced  sisters  of  them,  five  by  five, 

By  their  mingling  go  five  strengths 
Clad  in  various  forms.0 
/ Thirty  sisters  go  to  the  appointed  place, 

Putting  on  the  same  badge  [2], 

The  sages  spread  out  the  seasons,  the  knowing  ones 
With  the  metres  in  their  midst,  go  about  in  brilliance.7 
g The  shining  one  putteth  on  clouds, 

The  ways  of  the  sun,  the  night  divine  ; 

The  beasts  of  many  forms  that  are  born 
Look  around  on  the  lap  of  their  mother.8 
h The  Ekastaka,  undergoing  penance, 

Hath  borne  a child,  the  great  Indra  ; 


1 Cf.  KS.  xxxix.  10  ; MS.  ii.  13.  10  ; not  in 
VS.  For  the  Brahmana  see  TS.  v.  3.  4.  7. 
This  section  contains  the  Mantras  for 
the  Vyusti  bricks  ; see  Ap£S.  xvii.  3. 12  ; 
B<?S.  x.  42. 

7 In  AV.  iii.  10.  4 (where  see  Whitney’s 
note)  a variant  of  the  verse  occurs  ; it 
has  asv  itaru.su  ; c is  different,  and  in  d 
jigdya  is  read  ; KS.  has  savasv  antah  and 
MS.  sdpsv  antah  ; botli  have  mimaya. 

3 KS.  has  with  MS.  usasau  ketumati  and 

anusdmcarete  ; MS.  has  bhurirelasau.  AV. 

viii.  9.  12  has  chandahpakse  and  otherwise 

agrees  with  KS.  and  MS.  but  has  both 

duals  in  °d. 

* KS.  and  MS.  have  rctasdguh ; KS.  has 


ksatram  in  d,  and  MS.  in  c jinvati  ; AV . 
viii.  9.  13  has  anu  rila  aguh,  jinvati  in  c, 
and  rdstram. 

5 KS.  and  MS.  have  catustomdm  adadhdt ; KS. 

in  c has  nominatives  and  after  jagati  reads 
rad  arkam ; MS.  has  accusatives  with 
virajam , removing  altogether  brhat ; AV. 
viii.  9. 14  has  agnisoma  adadhur  and  alters 
slightly  the  verse,  reading  brhadarkim. 

6 KS.  has  ydd  dsdm  and  ajanat ; MS.  omits 

ydt  and  reads  svar  ajanat. 

7 The  verses  / to  p occur  also  in  PGS.  iii.  3. 

KS.  and  MS.  have  no  variant. 

8 KS.  has  usd  dev t,  MS.  devi  rdtri  and  jydtis- 

matih  ; KS.  has  the  easier  vrattina. 


335] 


[ — iv.  3.  12 


The  Vyusti  Bricks 

Therewith  the  gods  overpowered  the  A suras  ; 

Slayer  of  Asuras  he  became  in  his  might.1 2 3 
i Ye  have  made  me,  who  am  not  younger,  the  younger  ; 
Speaking  the  truth  I desire  this  ; 

May  I [3]  enjoy  his  lovingkindness  as  do  ye  ; 

May  not  one  of  you  supplant  another.’ 
k He  hath  enjoyed  my  lovingkindness,  the  all-knower  ; 

He  hath  found  a support,  for  he  hath  won  the  shallow  ; 

May  I enjoy  his  lovingkindness  as  do  ye  ; 

May  not  one  of  you  supplant  another.5 
I On  the  five  dawns  follow  the  five  milkings, 

On  the  cow  with  five  names  the  five  seasons ; 

The  five  quarters  are  established  by  the  fifteenfold  (Stoma), 
With  equal  heads  over  the  one  world  [4].4 
m She  who  first  shone  forth  is  the  child  of  holy  order  ; 

One  supporteth  the  might  of  the  waters  ; 

One  moveth  in  the  places  of  the  sun, 

And  one  in  those  of  the  heat ; Savitr  governeth  one.5 
n She  who  first  shone  forth 

Hath  become  a cow  with  Yama  ; 

Do  thou,  rich  in  milk,  milk  for  us 
Season  after  season.6 

o She  of  bright  bulls  hath  come  with  the  cloud,  the  light, 

She  of  all  forms,  the  motley,  whose  banner  is  fire  ; 
Accomplishing  thy  common  task, 

Bringing  old  age,  thou  hast  come,  O unaging  dawn.7 
p Lady,  of  seasons  the  first,  she  hath  come  hither, 

Leading  the  days,  and  bearer  of  offspring  ; 

Though  one,  O Usas,  in  many  places  dost  thou  shine  forth  ; 
Unaging  thou  dost  make  to  age  all  else.8 
iv.  3. 12.  a 0 9 Agni,  drive  away  those  foes  of  ours  that  are  born  ; 


1 So  KS.  and  MS.  ; AV.  iii.  10.  12  has  asa- 

hanta  and  ddsyunam  and  faclpdtih. 

2 Omitted  in  MS.  ; KS.  has  anuyache. 

3 KS.  has  nu  nah  and  avidan  nu  ; MS.  has 

bhuydsma  te,  vifvaveddh,  asthdh,  dvidah , and 
in  c vadantlr  mahimdnam  aha.  For  yukta 
without  accent,  Weber  (Ind.  Stud.  xiii. 
93)  compares  v.  7.  2 d and  i.  5.  10  a.  He 
prefers  to  read  yuhkta. 

4 All  agree  in  the  verse  which  is  also  found 

in  AV.  viii.  9.  15. 

5 KS.  has  dhama,  niskrtani  and  niyachate  ; so 

MS.  but  dhaman. 

6 AV.  iii.  10.  1 has  prathama  ha  vyuvasasa,  &c.  ; 


so  KS.  and  MS.  and  they  read  in  c 
duhdm. 

7 Not  in  MS. 

8 MS.  adds  utd  after  janitri,  and  both  KS. 

and  MS.  have  ucha  and  jaraya. 

9 Cf.  KS.  xvii.  6 ; KapS.  xxvi.  5 ; MS.  ii.8.  7 ; 

VS.  xv.  1-5.  For  the  Brahmana  see  TS. 
v.  3.  5.  This  section  gives  the  Mantras 
for  the  fifth  row  ; with  a on  the  east  one 
is  set  down,  with  b one  on  the  west,  with 
c one  on  the  south,  with  d one  on  the 
north,  and  withe,  in  the  middle,  a dusty 
brick,  i.e.  one  on  which  dust  has  been 
poured  ; then  there  are  four  sets  of  ten 


iv.  3.  12 — ] 


[336 


The  Fifth  Layer  of  Bricks 

Drive  away  those  too  that  are  unborn,  0 all-knower ; 

Shine  out  for  us  in  kindliness  and  without  anger, 

In  thy  protection  may  I be  with  threefold  protection  and  victorious.1 
b O Agni,  drive  away  those  foes  of  ours  that  are  born  with  force ; 

Drive  away  those  that  are  unborn,  O all-knower  ; 

Favour  us  in  kindliness, 

May  we  (enjoy  thy  protection) ; drive  away  our  foes.2 
c (Thou  art)  the  forty-fourfold  Stoma,  radiance  the  wealth  3 
d (Thou  art)  the  sixteenfold  Stoma,  force  the  wealth. 
e Thou  art  the  dust  of  earth  [1],  called  Apsas.4 

/ (Thou  art)  the  course  metre ; the  space  metre ; the  health- bringing 
metre  ; the  overpowering  metre  ; the  covering  metre  ; the  mind  metre  ; 
the  expanse  metre ; the  river  metre  ; the  sea  metre ; the  water  metre ; 
the  uniting  metre ; the  separating  metre  ; the  Brhat  metre  ; the  Rathan- 
tara  metre ; the  collecting  metre  ; the  parting  metre ; the  voices  metre  ; 
the  radiant  metre  ; the  Sastubh  metre  ; the  Anustubh  metre  ; the  Kakubh 
metre  ; the  Trikakubh  metre  ; the  poetic  metre  ; the  water  metre  [2]  ; the 
Padapahkti  metre,  the  Aksarapahkti  metre,  the  Vistarapankti  metre : 
the  razor-with-strop  metre  ; the  enveloping  metre ; the  side  metre  ; the 
course  metre ; the  space  metre  ; the  strength  metre  ; the  maker  of 
strength  metre ; the  expansive  metre ; the  conflict  metre ; the  covering 
metre  ; the  difficult  of  access  metre  ; the  slow  metre  ; the  Ankanka  metre.5 
iv.  3.  13.  a May 6 Agni  slay  the  foe, 


each  deposited  diagonally  in  the  several 
quarters  with  the  Mantras  in  /;  see 
Ap^S.  xvii.  3.  1-4  ; B<?S.  x.  44  ; M9S. 
vi.  2.  2 ; K9S.  xvii.  11.  1-6. 

1 KS.,  MS. , and  VS.  agree  in  udbhari,  where  of 

course  trivaruthe  is  understood  ; probably 
with  udbhit  trivaruthah  is  meant. 

2 All  agree  : syama  is  not  so  much  pregnant 

as  merely  used  to  recall  f drman  above. 

3 MS.  and  VS.  have  sodafi ; the  dravinam  is 

in  one  case  varcah  and  in  one  ojah. 

* The  other  texts  have  a full  line  ; apsah  is 
derived  by  the  schol.  from  a and  psclti, 
‘ injures  ’. 

5 The  names  differ  but  slightly  in  the  several 
lists  ; KS.  has  nikdyam  and  vlvadhah,  MS. 
nikaydm  and  vlvadhdm ; KS.  has  ksuro 
bhrajah,  MS.  ksuro  bhrjah,  VS.  ksurdf  chando 
bhrdjaf  chdndah  ; KS.  has  ankankam,  MS. 
ankdvankdm,  and  VS.  agrees  with  TS. ; the 
sense  of  this  term  is  as  doubtful  as  that 
of  ankupdm  above ; girah  may  of  course 
refer  to  ‘swallowing’.  For  ksura  see 
Vedic  Index,  i.  209,  210. 


6 This  section  contains  the  Puronuvakyas 
and  Yajyas  for  the  Sakamedha  offerings 
described  in  TS.  i.  8.  4.  1 ; for  the  offering 
to  Agni  a and  b are  the  Puronuvakyas  of 
the  first  and  second  butter  portions,  c and 
d or  e the  Puronuvakya  and  Yajya  of  the 
main  offering,  and  / and  g those  of  the 
Svistakrt  offering  ; for  that  to  the  Maruts 
as  Samtapana  h and  i,  k and  l or  m,  nand 
0 perform  the  same  functions  ; for  that 
to  the  Maruts  as  Grhamedhins,  p and  q, 
r and  s or  t,  u and  v perform  the  same 
functions ; in  the  case  of  that  to  the 
Maruts  as  krldin,  w and  x,  or  y and  s are 
the  Puronuvakya  and  Yajya  of  the  main 
rite,  while  cm  and  bb  are  those  of  the 
Svistakrt  offering ; the  Puronuvakyas 
and  Yajyas  of  the  offerings  to  Indra  and 
Agni,  Indra,  and  Vi9vakarman  respec- 
tively are  cc  and  dd,  ee  and  ff,  gg  and  hh. 
The  verses  as  usual  are  Rgvedic ; a = 
RV.  vi.  16.  34  ; b = i.  91.  6 ; e — iv.  6.  6 ; 
d •=  iv.  11.  1 ; e = ii.  9.  6 ; / = x.  7.  1 ; 
g - vi.  4.  1 ; h «■  i.  1.  1 ; »'  = ix.  64.  1 ; 


337] 


[ — iv.  3.  13 


The  Sakamedha  Offerings 

Eager  for  wealth,  joyfully, 

Kindled,  pure  as  offered. 
b Thou  Soma  art  very  lord, 

Thou  art  king,  and  slayer  of  foes  ; 

Thou  art  favouring  strength. 
c Favouring  is  thy  look,  O fair-faced  Agni, 

That  art  dread  and  extending,  pleasant  (is  it) ; 

Thy  radiance  they  cover  not  with  the  darkness  ; 

The  defiling  leave  no  stain  in  thy  body. 
d Favouring  is  thy  face,  O mighty  Agni  ; 

Even  by  the  side  of  the  sun  it  is  bright  [1], 

Radiant  to  behold  it  is  seen  even  by  night, 

Pleasant  to  the  sight  is  food  in  thy  form.' 
e With  his  countenance  the  kindly  one 
Will  sacrifice  to  the  gods  for  us,  most  skilled  to  win  prosperity  by- 
sacrifice  ; 

Guardian  undeceived  and  protector  of  us, 

O Agni,  shine  forth  with  radiance  and  with  wealth.2 
/ Prosperity  for  us  from  sky,  O Agni,  from  earth, 

With  full  life  do  thou  procure,  O god,  for  worship  ; 

That  splendid  thing,  O sky-born,  which  we  ask, 

Do  thou  bestow  upon  us  that  radiant  wealth.3 
g As  thou,  O Hotr,  in  man’s  worship  [2], 

O son  of  strength,  shalt  sacrifice  with  offerings, 

Verily  do  thou  to-day,  gladly,  offer  sacrifice 
To  the  glad  gods  together  assembled. 
h I praise  Agni,  domestic  priest, 

God  of  the  sacrifice  and  priest, 

The  Hotr,  best  bestower  of  jewels. 
i Thou  art  strong,  O Soma,  and  bright, 

Thou  art  strong,  O god,  and  strong  thy  rule, 

Strong  laws  dost  thou  establish.4 
k O Maruts,  that  burn,  this  offering  (is  yours) 


k and  l = vii.  59.  9 and  8 ; n = x.  2.  1 ; 
o = vi.  15.  14 ; p = i.  1.  3 ; q = i.  91.  12  ; 
r = vii.  59.  10  ; s = i.  86.  6 ; t = vii.  56. 
14  ; u = vii.  1.6;  v = vii.  1.  18  ; w = i. 
37.  1 ; * = vii.  56.  16  ; y and  s = i.  87.  3 
and  2 ; aa  = i.  12.  2 ; bb  = v.  14.  3 ; 
cc  = iii.  12.  9 ; dd  — vi.  60.  1 ; ee  = i.  7. 
10  ; ff  = vii.  27.  1 ; gg  = x.  81.  6.  Cf. 
MS.  iv.  10.  5. 

1  The  sense  of  the  last  words  is  uncertain 
and  the  comm,  here  gives  no  real  help. 

7 [h.o.s.  19] 


2 svasti  may  be  adverbial,  but  it  is  easy  to 

take  it  here  as  an  acc.  after  ayajisthah. 

3 c and  d are  not  in  RV.  x.  7.  1 ; the  form 

slmahi  presents  difficulties  of  interpre- 
tation, if  it  is  an  aor.  opt.  from  sd  ‘ bind  ’, 
which  appears  in  EV.  i.  25.  3 ; BR. 
therefore  suggest  slmahi  as  a contraction 
for  sim  imahi  (imahe)  ; the  comm,  here 
has  sevema ! 

4 This  occurs  in  full  above  at  iv.  2.  11  q. 


iv.  3.  13 — ] 


The  Sakamedha  Offerings  [338 

Do  ye  rejoice  in  it, 

For  your  aid,  ye  destroyers  of  the  foe. 

I The  man  of  evil  heart,  O bright  ones,  O Maruts, 

Who  is  fain  to  smite  us  contrary  to  right  [3], 

In  the  noose  of  destruction  may  he  be  caught, 

Slay  him  with  your  most  burning  heat.1 
m The  Maruts,  of  the  year,  fair  singers, 

With  wide  abodes,  in  troops  among  men, 

May  they  from  us  unloosen  the  bonds  of  tribulation, 

Those  that  burn,  delighting,  granting  delight,2 3 
n Delight  the  eager  gods,  O thou  most  young, 

Knowing  the  seasons,  O lord  of  the  season,  do  thou  sacrifice  here  ; 
With  the  priests  divine,  0 Agni, 

Thou  art  the  best  sacrificer  of  Hotrs. 
o 0 Agni,  whatever  to-day,  0 offering  Hotr  of  the  people, 

O pure  [4]  and  radiant  one,  thou  dost  enjoy,  for  thou  art  the 
sacrificer, 

Rightly  shalt  thou  sacrifice,  since  thou  hast  grown  in  might, 

Carry  the  oblations  that  are  thine  to-day,  O thou  most  young.5 
p By  Agni  may  one  win  wealth 
And  abundance,  day  by  day, 

Glory  full  of  heroes.4 
q Enricher,  slayer  of  disease, 

Wealth-finder,  prospering  prosperity, 

O Soma,  be  a good  friend  to  us. 
r Come  hither,  O ye  that  tend  the  house, 

Depart  not,  0 Maruts, 

Freeing  us  from  tribulation. 
s For  in  autumns  gone  by 
We  have  paid  worship,  0 Maruts, 

With  the  means  [5]  of  mortal  men.6 
t Your  greatness  surgeth  forth  from  the  depths, 

Make  known  your  names,  0 active  ones  ; 


1 In  RV.  vii.  69.  8 is  read,  for  mcirto , maruto, 

and  vasavah  replaces  marutah  in  b ; abhi 
precedes  durhrnayuh  and  cittdni  and  ji- 
ghansati  are  read  ; in  c RV.  has  pafdn 
and  in  d hdnmana  replaces  tapasa. 

2 This  is  AV.  vii.  77.  3,  which  has  uruksayuh, 

f.nasah , and  matsardh. 

3 dgne  ruins  the  metre  and  may  be  a blunder  ; 

it  is  uncertain  with  what  vifah  is  to  be 

construed  ; Oldenberg  ( Rgveda-Noten , i. 

376)  suggests  either  with  adhvarasya  hotah 


or  as  a gen.  ‘ for  the  people  ’ ; Griffith 
treats  adhvarasya  as  depending  on  vch, 
but  that  requires  a change  of  accent ; the 
whole  verse  is  verbiage.  For  pavaka  foce 
cf.  iv.  2.  11  «. 

4  This  is  found  in  full  above  at  iii.  1.  11  o. 

6 This  apparently  means  ‘ according  to  men’s 
powers  ’,  Griffith,  however,  thinks  it 
means  that  by  aid  of  the  active  and 
powerful  gods  the  worshippers  have  lived 
long. 


339] 


[ — iv.  3.  13 


The  Sakamedha  Offerings 

O Maruts,  accept  the  thousandth  share  of  the  house, 

Of  the  householder’s  offering, 
u Him  to  whom,  the  strong,  the  youthful  maiden, 

Rich  in  oblation,  bearing  ghee,  approacheth  night  and  morning, 
To  him  his  own  devotion  (approacheth)  seeking  wealth. 
v O Agni,  these  most  acceptable  oblations, 

Immortal  one,  bear  for  the  divine  worship  ; 

Let  them  accept  our  fragrant  (offerings). 
w The  playful  horde  of  the  Maruts, 

Sporting,  resplendent  on  the  chariot  [6], 

O Kanvas,  do  ye  celebrate. 
x The  Maruts,  speeding  like  steeds, 

Disport  themselves  like  youths  gazing  at  a spectacle, 

Standing  in  the  home  like  beauteous  younglings. 

Bestowing  milk,  like  playful  calves.1 
y At  their  advance  the  earth  moves  as  if  trembling, 

When  they  yoke  (their  teams)  for  their  journeys,  for  brilliance ; 
Playing,  resounding,  with  flaming  weapons, 

They  display  their  own  greatness,  the  shakers. 
z What  time  on  the  steeps  ye  pile  the  moving  one, 

Like  birds,  0 Maruts,  on  whatever  path  [7], 

The  clouds  spill  their  water  on  your  chariots  ; 

Do  ye  sprinkle  for  the  praiser  ghee  of  honey  hue.2 * 
aa  Agni  with  invocations 

They  ever  invoke,  lord  of  the  people, 

Bearer  of  the  oblation,  dear  to  many. 
bb  For  him  they  ever  praise, 

The  god  with  ladle  dripping  ghee, 

Agni  to  bear  the  oblation. 
cc  O Indra  and  Agni,  the  spaces  of  sky.5 
dd  Pierce  Vrtra.5 
ee  Indra  from  all  sides.4 
ff  Indra  men.4 

gg  O Vifvakarman,  waxing  great  with  the  oblation.5 
hh  0 Vhjvakarman,  with  the  oblation  as  strengthening.5 


1 For  yaksa  see  Geldner,  Ved.  Stud.  iii.  126- 

143. 

* For  upahvara  see  Vedic  Index,  i.  97.  The 

vague  diction  is  clearly  a reflex  of  the 

nature-myth. 


3 The  verses  are  given  in  full  at  iv.  2. 

and  b. 

4 The  verses  are  given  in  full  at  i.  6. 

and  b. 

5 The  verses  are  given  in  full  at  iv. 

p and  q. 


11  a 

12  a 
6.  2 


iv.  4.  1 — ] 


The  Fifth  Layer  of  Bricks 


[340 


PRAPATHAKA  IV 

The  Fifth  Layer  of  Bricks  ( continued ) 

iv.  4.  1.  a Thou 1 art  the  ray ; for  dwelling  thee  ! Quicken  the  dwelling.  Thou 
art  advance ; for  right  thee ! Quicken  right.  Thou  art  following ; for 
sky  thee ! Quicken  the  sky.  Thou  art  union  ; for  atmosphere  thee ! 
Quicken  the  atmosphere.  Thou  art  propping  ; for  earth  thee  ! Quicken 
earth.  Thou  art  a prop ; for  rain  thee ! Quicken  rain.  Thou  art 
blowing  forward  ; for  day  thee  ! Quicken  day. 

6 Thou  art  blowing  after  ; for  night  thee  ! Quicken  night.  Thou  art 
eager  [1]  ; for  the  Vasus  thee ! Quicken  the  Vasus.  Thou  art  intelli- 
gence ; for  the  Rudras  thee ! Quicken  the  Rudras.  Thou  art  the  bril- 
liant; for  the  Adityas  thee ! Quicken  the  Adityas.  Thou  art  force  ; for 
the  Pitrs  thee  ! Quicken  the  Pitrs.  Thou  art  the  thread  ; for  offspring 
thee  ! Quicken  offspring.  Thou  dost  endure  the  battle  ; for  cattle  thee  ! 
Quicken  cattle. 

c Thou  art  wealthy  ; for  plants  thee  ! Quicken  plants.  Thou  art 
the  victorious  with  ready  stone  ; for  Indra  thee ! Quicken  Indra.  Thou 
art  the  overlord  ; for  expiration  [2]  thee  ! Quicken  expiration.  Thou 
art  the  restrainer  ; for  inspiration  thee ! Quicken  inspiration.  Thou  art 
the  glider  ; for  the  eye  thee ! Quicken  the  eye.  Thou  art  the  bestower 
of  strength  ; for  the  ear  thee ! Quicken  the  ear.  Thou  art  threefold.2 

d Thou  art  Pravrt,  thou  art  Sarnvrt,  thou  art  Vivrt.  Thou  art  the 
mounter,  thou  art  the  descender,  thou  art  the  fore  mounter,  thou  art  the 
after  mounter. 

e Thou  art  the  wealthy,  thou  art  the  brilliant,  thou  art  the  gainer  of 
good.3 

iv.  4.  2.  a Thou 4 art  the  queen,  the  eastern  quarter ; the  Vasus,  the  deities, 
are  thine  overlords,  Agni  stayeth  missiles  from  thee ; may  the  threefold 


1 Cf.  KS.  xvii.  7 ; KapS.  xxvi.  6 ; MS.  ii.  8.  8 ; 

VS.  xv.  6-9  ; PB.  i.  9.  1-10.  12.  For  the 
Brahmana  see  TS.  iii.  5.  2 ; v.  3.  6.  This 
section  gives  the  Mantras  for  the  bricks 
of  the  fifth  layer  called  the  Stomabhagas  ; 

so  Ap£S.  xvii.  3.  5,  who  prescribes  seven 
for  each  of  the  quarters  (E.S.W.N.)  and 
the  rest  (three)  for  the  middle ; B£S.  xiv. 
20;  K£S.  xvii.  11.  9-11  ; L£S.  v.  11.  1 ; 
Vait.  xxvi.  14. 

* The  trivrt  character  is  explained  as  referring 
to  man,  woman,  and  their  union  ; the 
three  elements  being  the  union,  the  act 
following,  and  the  letting  go.  The  next 
four  Mantras  are  explained  of  the  same 


subject,  but  differently  in  comm,  on  TS. 
iii.  5.  2 and  here  ; clearly  the  sense  was 
early  obscure. 

3 vdsyastih  is  curious : it  is  confirmed  by  all 

the  parallel  texts,  but  in  KS.  xxxvii.  17 
vasvastih  is  read  by  von  Schroeder  who 
gives  no  variant. 

4 Cf.  KS.  xvii.  8 ; KapS.  xxvi.  7 ; MS.  ii.  8.  9 ; 

VS.  xv.  10-14.  This  section  contains 
the  Mantras  for  the  Nakasad  bricks,  five 
in  number,  each  being  deposited  with 
a Mantra, /being  added  to  each  Mantra  ; 
see  Ap£S.  xvii.  3.  6 ; B£S.  x.  45  ; M£S. 
vi.  2.  2 ; K£S.  xvii.  12.  1. 


341]  The  Stomabhdgd  and  Pahcacoda  Bricks  [ — iv.  4.  3 

Stoma  support  thee  on  earth,  may  the  Ajya  hymn  establish  thee  in 
tirmness,1  the  Rathantara  Saman  be  thy  support. 

b Thou  art  the  ruling,  the  southern  quarter ; the  Rudras,  the  deities, 
are  thine  overlords,  India  stayeth  missiles  from  thee  ; may  the  fifteenfold 
Stoma  support  thee  on  earth,  may  the  Praiiga  hymn  establish  thee,  in 
firmness,  the  Brhat  Saman  be  thy  support. 

c Thou  art  the  sovereign,  the  western  quarter  [1];  the  Adityas,  the 
deities,  are  thine  overlords,  Soma  stayeth  missiles  from  thee ; may  the 
seventeenfold  Stoma  support  thee  on  earth,  the  Marutvatlya  hymn 
establish  thee  in  firmness,  the  Vairupa  Saman  be  thy  support. 

d Thou  art  the  self-ruling,  the  northern  quarter ; the  All-gods  are  thine 
overlords,  Varuna  stayeth  missiles  from  thee ; may  the  twenty-onefold 
Stoma  support  thee  on  earth,  the  Niskevalya  Uktha  establish  thee,  in 
firmness,  the  Vairaja  Samana  be  thy  support. 

e Thou  art  the  lady  paramount,  the  great  quarter  ; the  Maruts,  the 
deities,  are  thine  overlords  [2],  Brhaspati  stayeth  missiles  from  thee  ; may 
the  twenty-sevenfold  and  the  thirty-threefold  Stomas  secure  thee  on 
earth,  the  Vai9vadeva  and  the  Agnimaruta  hymns  establish  thee  in  firm- 
ness, the  Qakvara  and  Raivata  Samans  be  thy  support. 

/ For  the  atmosphere  may  the  Rsis  firstborn  among  the  gods  extend 
thee  with  the  measure,  the  breadth,  of  the  sky,  and  he  that  is  disposer 
and  overlord  ; let  all  of  them  in  unison  establish  thee  and  the  sacrifice!- 
on  the  ridge  of  the  vault,  on  the  world  of  heaven.2 
iv.  4.  3.  a This3  in  the  front,  with  tawny  hair,  with  the  sun’s  rays;  the  leaders 
of  his  host  and  bands  are  Rathagrtsa  and  Rathaujas,  and  Punjikasthala 
and  Rrtasthala  his  Apsarases,  his  missile  wizards,  his  weapon  the 
Raksases.4 * 

b This  on  the  right,  all  worker  ; the  leaders  of  his  host  and  bands  are 
Rathasvana  and  Rathecitra,  and  Menaka  and  Sahajanya  his  Apsarases, 
his  missile  biting  beasts,  his  weapon  the  death  of  men.6 

c This  behind,  all  extending ; the  leaders  of  his  host  and  bands  are 


1 KS.  has  avyathaya,  MS.  and  VS.  dvyathayai ; 

MS.  has  throughout  stabhnotu  and  stabh- 
nutam.  For  the  Ukthas  see  Weber,  Ind. 
Stud.  x.  535. 

2 In  the  other  cases  this  verse  is  added  to 

each  of  a-e ; KS.  has  antariksam,  MS. 
antarikse  with  VS.,  which  is  of  course 
easier  ; KS.  above  omits  ca  after  ddhi- 

patih. 

8 Cf.  KS.  xvii.  9,  10  ; KapS.  xxvi.  8 ; MS.  ii. 
8.  10, 14  ; VS.  xv.  15-19,  62-64.  For  the 
Brahmana  see  TS.  v.  3.  7.  2.  This  section 

contains  the  Mantras  for  the  Paneacodas  ; 
five  of  them  are  put  over  the  Nakasads 


after  dust  has  been  put  between  with 
Mantras  tt-e  (/  being  a part  of  each)  ; 
then  the  naturally  perforated  brick  is 
put  down  with  h after  being  touched  and 
smelt  by  the  horse  to  the  accompaniment 
of  g ; with  i the  Vikarni  brick  is  de- 
posited on  the  right  shoulder  ; see  Ap£S. 
xvii.  3.  7-9,  and  cf.  B£S.  x.  45,  46  ; 
M<?S.  vi.  2.  2 ; K?S.  xvii.  12.  2-4,  26. 

4 KS.  has  Rathakrtsah,  MS.  Rathakrtsndh ; KS. 
has  Punjigasthald,  and  VS.  Kratusthald ; 
all  three  have  senanf ; VS.  interchanges 
the  last  part  of  a and  that  of  6. 

6 VS.  has  for  the  last  part  that  of  a. 


iv.  4.  3 — ] The  Fifth  Layer  of  Bricks 


[342 


Katbeprota  and  Asamaratha,  and  Pramlocantl  [1]  and  Anumlocantr  his 
Apsarases,  his  missile  the  serpents,  his  weapon  tigers.1 

d This  on  the  left,  collecting  riches  ; the  leaders  of  his  host  and  bands 
are  Senajit  and  Susena,  and  Vifvacl  and  Ghrtacl  his  Apsarases,  his  missile 
the  waters,  his  weapon  the  wind.2 

e This  above,  bringing  riches ; the  leaders  of  his  host  and  bands 
Tarksya  and  Aristamemi,  and  Urva<jl  and  Purvacitti  his  Apsarases,  his 
missile  the  lightning,  his  weapon  the  thunder.3 

/ To  them  homage  ; be  they  gracious  to  us  ; him  whom  [2]  we  hate 
and  who  hateth  us  I place  in  your  jaws.4 

g I place  thee  in  the  seat  of  the  living,  in  the  shadow  of  the  helper  ; 
homage  to  the  ocean,  homage  to  the  splendour  of  the  ocean.5 

h May  the  supreme  lord  place  thee  on  the  ridge  of  the  vault,  encom- 
passing, expanding,  mighty,  powerful,  overcoming ; support  the  sky, 
make  firm  the  sky,  harm  not  the  sky ; for  evex-y  expiration,  inspiration, 
cross-breathing,  out-breathing,  support,  movement ; let  Surya  protect  thee 
with  great  prosperity,  with  a covering  most  healing ; with  that  deity  do 
thou  sit  firm  in  the  manner  of  Angiras.6 

i Like  a horse  neighing  eager  for  the  pasture, 

When  he  hath  wandered  from  the  great  enclosux-e, 

Then  the  wind  bloweth  after  his  splendour, 

And  then  thy  path  becometh  black.7 
iv.  4.  4.  a Agni 8 is  the  head  of  the  sky,  the  height, 

Lord  of  the  earth  here, 

He  quickeneth  the  seed  of  the  waters.9 
b Thee,  O Agni,  from  the  lotus 


1 MS.  has  pa  fed,  and  KS.  and  MS.  have  viddd- 

vasuh  ; all  three  have  Rathaprotah,  and 
MS.  has  dmlocanti  and  Pramlocantl,  while 
all  invert  sarpah  and  vydghrah. 

2 All  agree  except  as  usual  for  sendnt ’. 

3 All  invert  vidytit  and  avasphurjan. 

4 KS.  has  te  nah  pantu  te  no  'vantu  te  yarn  . . . 

lam  esdmjambhe  dadhdmi ; MS.  has  mrdantu 
and  tarn  esam-dadhmah  ; VS.  adds  astu  te 
no  ’vantu  and  ends  as  MS.  U here  is 
hardly  more  than  an  anacoluthon. 

6 In  MS.  ii.  8.  14  and  in  KS.  xvii.  10  ; in  VS. 

xv.  63,  64. 

8 Cf.  above,  iv.  3.  6 b ; KS.  xl.  5. 

7 This  is  RV.  vii.  3.  2 without  change  ; KS. 

has  samvarane  and  ends  astu  krsnam  ; MS. 
(ii.  8.  14)  has  astu  for  asti ; VS.  (xv.  62) 
agrees  exactly  with  RV.  and  TS. 

* Cf.  KS.  xxxix.  14,  16  ; MS.  ii.  18.  7,  8 ; 
VS.  xv.  20-48.  This  section  gives  the 
Mantras  for  the  ‘ metre’  bricks,  of  which 


there  are  deposited  on  the  east  side  three 
Gayatrls  (a-c),  on  the  south  three 
Tristubhs  ( d-f ),  on  the  west  three  Jagatis 
(g-i) , on  the  north  three  Anustubhs 
(k-m),  while  the  three  Brhatls  (n-p),  the 
three  Usnilis  (g-s),  three  Panktis  (t-v), 
and  four  Aksarapahktis  (u>-z)  are  placed 
where  opportunity  affords,  the  Ati- 
chandas  verse  (aa-bb)  in  the  middle,  and 
the  Dvipadas  ( cc-dd ) at  the  end ; see 
Ap£S.  xvii.  4.  10  ; B<pS.  x.  45  gives  a 
different  distribution,  viz.  the  Brhatisin 
the  middle,  the  Usnihs  east,  Panktis 
west,  Aksarapanktis  north,  Atichandas 
in  middle,  or  reversing  the  last  two 
roles;  cf.  also  K(!S.  xvii.  12.  6-17. 
These  verses  are  all  Rgvedic. 

9 This  verse  is  found  above  also  in  full  at 
i.  6.  5c;  in  Pratika,  i.  5.  11  n.  It  is 
RV.  viii.  44.  16. 


343] 


The  Metre  Bricks 


[ — iv.  4.  4 


Atharvan  pressed  out 
From  the  head  of  every  priest.1 
c This  Agni  is  lord  of  a thousandfold, 

A hundredfold,  strength ; 

The  sage,  the  head  of  wealth.2 
d Leader  of  the  sacrifice  and  the  region  art  thou, 

Where  with  steeds  auspicious  thou  dost  resort ; 

Thou  placest  in  the  sky  thy  head  winning  light, 

Thou  makest,  O Agni,  thy  tongue  to  bear  the  oblation.3 
e Agni  hath  been  awakened  by  the  kindling-stick  of  men 
To  meet  the  dawn  that  cometh  on  like  a cow  [1] ; 

Like  young  ones  rising  up  to  a branch, 

The  rays  rise  towards  the  vault.4 * 
/We  have  uttered  to  the  sage,  the  worshipful, 

Our  voice  of  praise,  to  the  strong  bull ; 

Gavisthira  with  his  homage  hath  raised  to  Agni  this  laud, 
Wide  extending  like  brilliance  in  the  sky.8 
g He  hath  been  born  as  guardian  of  men,  wakeful, 

Agni,  skilful,  for  fresh  prosperity  ; 

Ghee-faced,  with  mighty  sky-reaching  (blaze) 

He  shineth  gloriously,  pure  for  the  Bharatas.6 
h Thee,  O Agni  [2],  the  Angirases  found 

When  hidden  in  secret,  resting  in  every  wood  ; 

Thou  when  rubbed  art  born  as  mighty  strength ; 

Son  of  strength  they  call  thee,  O Angiras.7 
i Banner  of  the  sacrifice,  first  domestic  priest, 

Agni  men  kindle  in  the  three  stations ; 

With  Indra  and  the  gods  conjoined  on  the  strew 
Let  him  sit,  as  Hotr,  well  skilled  for  sacrificing.8 
Jc  Thee  of  most  resplendent  fame 
Men  invoke  in  their  dwellings, 

With  flaming  hair,  0 dear  to  many, 

0 Agni,  to  bear  the  oblation.9 
I 0 friends,  together  (offer)  fit  [3] 

Food  and  praise  to  Agni, 


1 This  verse  is  found  above  also  in  full  at 
iii.  5.  11  l and  iv.  1.  3 g.  It  is  RY.  vi. 
16.  13. 

8 This  verse  is  found  above  in  full  at  ii.  6. 

11  d.  It  is  RY.  viii.  75.  4. 

5 This  is  RY.  x.  8.  4 ; in  Pratlka,  i.  5.  11  o. 

4 This  is  RV.  v.  1.  1 ; SV.  i.  73 ; ii.  1096  ; 

AY.  xiii.  2.  46  ; all  of  these  and  MS. 


have  acha  and  SV.  has  sasrate. 

8 This  is  RV.  v.  1.  12. 

8 This  is  RV.  v.  11.  1 ; SV.  ii.  257. 

7 This  is  RV.  v.  11.  6 ; SV.  ii.  258. 

8 This  is  RV.  v.  11.  2 ; SV.  ii.  259  ; KS.  has 

sam  idhire. 

9 This  is  RV.  i.  45.  6. 


iv.  4.  4 — ] 


[344 


The  Fifth  Layer  of  Bricks 

Highest  over  the  folk, 

The  son  of  strength,  the  mighty.1 
m Thou  gatherest,  O strong  one, 

O Agni,  all  that  belongeth  to  the  niggard  ; 

Thou  art  kindled  in  the  place  of  offering  ; 

Do  thou  bear  us  good  things.2 
n With  this  homage  Agni, 

Son  of  strength,  I invoke, 

Dear,  most  effectual  messenger,  the  good  sacrificer, 

The  envoy  of  all,  immortal.3 
o He,  the  ruddy,  shall  yoke  (his  steeds)  all  cherishing, 

He  shall  hasten  when  well  adored  ; 

The  sacrifice  hath  good  prayer  and  strong  effort  [4], 

Of  the  Vasus,  the  divine  gift  of  men.4 
p The  radiance  of  the  bounteous  offerer 
Hath  mounted  on  high, 

The  ruddy  smoke  (riseth)  touching  the  sky  ; 

Men  in  unison  kindle  Agni.5 
q 0 Agni,  lording  it  over  strength  rich  in  kine, 

Youthful  son  of  strength, 

Bestow  upon  us,  O all-knower,  great  fame.6 
r Being  kindled,  bright,  sage, 

Agni,  to  be  praised  with  song, 

Do  thou  shine  with  wealth  for  us,  O thou  of  many  faces.7 
s O Agni,  lord  of  the  night, 

And  of  the  morning,  and  of  the  dawn, 

Do  thou  burn  against  the  Raksases  with  sharp  jaws  [5], 8 
t May  we  kindle  thee,  O Agni, 

Radiant,  O god,  and  unaging ; 

When  this  most  desirable 

Kindling-stick  maketh  radiance  for  thee  in  the  sky, 

Do  thou  bear  food  to  thy  praisers.9 
u With  the  song,  O Agni,  the  oblation, 

O lord  of  brilliant  light, 

Bright  shining,  wonderworker,  lord  of  the  people, 


1 This  verse  occurs  in  full  above  at  ii.  6.  11s. 

It  is  RV.  v.  7.  1. 

2 This  verse  occurs  in  full  above  at  ii.  G.  11  t. 

It  is  RV.  x.  191.  1. 

3 This  is  RV.  vii.  16.  1 ; SV.  i.  45 ; ii.  99. 

4 This  is  RV.  vii.  16.  2 ; SV.  ii.  100.  The 

RV.  and  the  other  texts  (SV.,  VS.)  have 

arum ; the  comm,  goes  to  pieces  in  ex- 

plaining this  verse,  and  gives  no  help  in 


the  obscure  d.  Cf.  Oldenberg,  ii.  14,  15. 

5  This  is  RV.  vii.  16.  3. 

8 This  is  RV.  i.  79.  4 ; SV.  i.  99 ; ii.  911. 

7 This  is  RV.  i.  79.  5 ; SV.  ii.  912. 

8 This  is  RV.  i.  79.  6 ; SV.  ii.  913. 

• This  is  RV.  v.  6.  4 ; AV.  xviii.  4.  88 ; SV. 

i.  419 ; ii.  372  ; te  may  be  rendered  ‘for 
thee  it  is  not  necessary  to  read  tvam , 
cf.  i c below. 


345] 


The  Metre  Bricks 


[ — iv.  4.  4 


O bearer  of  the  oblation,  is  offered  to  thee  ; 

Do  thou  bear  food  to  thy  praisers.1 
v O bright  one,  in  thy  mouth  thou  cookest 
Both  ladles  (full)  of  butter  ; 

Do  thou  make  us  full  [6], 

For  our  hymns,  O lord  of  strength  ; 

Do  thou  bear  food  to  thy  praisers.2 
w O Agni  to-day,  let  us  make  to  prosper  by  praises, 

By  devotions,  for  thee  this  (sacrifice)  like  a (good)  steed, 
Like  a noble  resolve  which  toucheth  the  heart.3 
x 0 Agni,  thou  hast  become  master 
Of  noble  resolve,  of  true  inspiration, 

Of  mighty  holy  order.4 
y With  these  songs  singing  to  thee,  O Agni, 

This  day  let  us  pay  worship  ; 

Thy  strengths  thunder  forth  as  from  the  sky.5 
s At  these  our  hymns  of  praise  do  thou  be  propitious  [7], 
Like  the  light  of  heaven, 

O Agni,  propitious  with  all  thy  faces.6 
aa  Agni  I deem  the  Hotr,  the  generous  wealth-giver, 

The  son  of  strength,  the  all-knower, 

Who  knoweth  all  as  a sage,7 
bb  Who  offereth  sacrifice  well, 

With  beauty  soaring  aloft  towards  the  gods,  the  god, 
Following  the  flames  of  the  ghee, 

Of  the  butter  of  brilliant  radiance  when  offered  up.8 
cc  O Agni,  be  thou  our  nearest, 

Our  protector,  kindly,  a shield  ; 
dd  Thee,  0 shining  and  most  radiant  one, 

We  implore  for  favour,  for  our  friends.9 
ee  Agni,  bright,  of  bright  fame, 

Come  hither  in  thy  greatest  splendour  and  give  us  wealth.10 


1 This  is  RV.  v.  6.  5 ; SV.  ii.  373. 

9 This  is  found  above  also  in  full  at  ii.  2. 

12  oa.  It  is  RY.  v.  6.  9 ; SY.  ii.  374. 
s This  is  RV.  iv.  10.  1 ; SV.  i.  434  ; ii.  1127. 
The  sense  is  probably  as  in  the  trans.  ; 
see  Oldenberg,  Rgveda-Noten,  i.  275 ; 
Caland  and  Henry,  L'  Agnistoma,  p.  412. 
For  te  cf.  t above.  The  Pratlka  of  this 
verse  occurs  in  v.  7.  4 6 in  a different  use. 

4 This  is  RV.  iv.  10.  2 ; SV.  ii.  1128. 

6  This  is  RV.  iv.  10.  4.  KS.  reads  fusmaih 
for  fusmcih. 

6 This  is  RV.  iv.  10.  3 ; SV.  ii.  1129. 

8 [h.o.s.  19] 


7 This  is  RV.  i.  127.  1 ; AV.  xx.  67.  3 ; SV.  i. 

465;  ii.  1163.  KS.  has  vdsum  like  RV., 
AV.,  and  SV. 

8 66  is  part  of  the  preceding  verse  ( the  division 

in  Weber’s  text  is  for  once  unnecessary), 
and  RV.  with  the  other  texts  has  vasti 
for  fukra°. 

9 cc  and  dd  are  found  above  in  full  as  one 

verse  at  i.  5.  6 * ; cc  together  with  ee, 
making  up  RV.  v.  24.  1,  2 ; dd  is  RV. 
v.  24.  4,  and  they  are  SV.  i.  448  ; ii.  457 
and  ii.  459  respectively. 

10  This  is  RV.  v.  24.  2 ; SV.  ii.  458. 


iv.  4.  5 — ] 


[346 


The  Sayuj  and  other  Bricks 

iv.  4.  5.  a 1 1 yoke  thee  in  bonds  of  fellowship  with  Indra  and  Agni,  with  the 
ghee  sprinklings,  with  brilliance,  with  radiance,  with  the  hymns,  with 
the  Stomas,  with  the  metres,  for  the  increase  of  wealth,  for  pre-eminence 
among  thy  fellows  ; I yoke  thee  in  bonds  of  fellowship  with  me. 

b Amba,  Dula,  Nitatni,  Abhrayantl,  Meghayantl,  Varsayantl,  Cupunlka, 
art  thou  by  name,  with  Prajapati,  with  our  every  prayer,  I deposit 
thee.2 

c The  earth  penetrated  by  food,  a reservoir  of  water  (thou  art),  men  are 
thy  guardians,  Agni  is  placed  in  this  (brick),  to  it  I resort,  and  may  it  [1] 
be  my  protection  and  my  refuge.3 

d The  over-sky  penetrated  by  holy  power,  the  atmosphere  (thou  art) ; 
the  Maruts  are  thy  guardians,  Vayu  is  placed  in  this  (brick),  to  it  I resort, 
and  may  it  be  my  protection  and  my  refuge.4 

e The  sky,  penetrated  by  ambrosia,  the  unconquered  (thou  art) ; the 
Adityas  are  thy  guardians,  the  sun  is  deposited  in  this  (brick),  to  it  I resort, 
and  may  it  be  my  protection  and  my  refuge.5 
iv.  4.  6.  a Let 6 Brhaspati  place  thee  on  the  ridge  of  earth,  full  of  light,  for  every 
expiration,  inspiration  ; support  all  the  light,  Agni  is  thine  overlord. 

b Let  Vi9vakarman  place  thee  on  the  ridge  of  the  atmosphere,  full  of 
light,  for  every  expiration,  inspiration  ; support  all  the  light,  Vayu  is  thine 
overlord. 

c Let  Prajapati  place  thee  on  the  ridge  of  the  sky,  full  of  light,  for 
every  expiration,  inspiration  ; support  all  the  light,  the  supreme  lord  is 
thine  overlord. 

d Thou  art  the  bringer  of  the  east  wind  ; thou  art  the  winner  of  rain  ; 
thou  art  the  winner  of  lightning  [1]  ; thou  art  the  winner  of  thunder; 
thou  art  the  winner  of  rain. 


1 Cf.  KS.  xl.  4,  5,  which  contains  much  the 
same  matter  in  different  form  and  with 
other  additions.  For  the  Brahmana  see 
TS.  v.  3.  9. 1.  This  section  contains  the 
Mantras  for  eight  Sayuj  bricks  (a),  then 
for  seven  Krttikii  bricks  (6),  and  then  for 
three  circular  bricks  (c-e)  ; see  Ap£S. 
xvii.  5.  2,  4,  and  for  the  three  Manda- 
lestakas  which  are  put  on  in  the  first, 
second,  and  third  layers,  xvi.  23.  9 ; 
xvi.  1.  15  ; 4.  2,  and  cf.  M<J!S.  iv.  1.  7 ; 
2.  2 ; B£S.  x.  45  (b),  31  (c),  39  (d),  32,  40, 
41,  44  (a),  46  (e). 

■ 1 In  MS.  ii.  8.  13  hula  is  read  and  stanayanti 
replaces  varsayantl. 

s In  MS.  ii.  8.  14  is  found  udapurd  ndmasy 
annena  vista,  which  is  easier  to  construe, 
but  the  sense  is  clear. 

4 MS.  has  dpardjitd  namdsi. 


5 MS.  has  adhidyaur  ndmiisy  amrtena  vista.  The 
word  adhidyauh  in  TS.  in  d cannot  mean 
‘ what  is  over  the  sky  ’,  but  ‘ what  has 
the  sky  over  it’  ; cf.  Wackemagel, 
Altind.  Gramm,  ii.  i.  281. 

« Cf.  KS.  xxii.  5 ; MS.  ii.  8. 13  ; 13. 18.  For  the 
Brahmana  see  PS.  v.  8.  9.  2-10.  4.  This 
section  contains  the  Mantras  for  various 
bricks  ; a-c  are  those  for  the  V^vajyotis, 
each  one  in  a separate  layer  ; d the  five 
rain-winning  bricks ; e-h  four  sets  of 
SamyanI  bricks  ; t eight  Aditya  bricks  ; 
k five  ghee  bricks,  and  l five  Ya9odii 
bricks  ; see  Ap£S.  xvi.  24.  7 (a)  ; xvii.  1. 
17  (6)  ; 4.  4 (c)  ; xvi.  24.  8 (e)  ; xvii.  1. 
6 (/)  ; 18  (g)  ; 2.  9 (A)  ; 5.  5 (d)  ; 6-9 
(t-I),  and  cf.  M<?S.  vi.  1.  8 ; 2.  2,  3 ; 
B?S.  x.  45  (i-i)  ; 31  (a),  40  (6),  45  (d), 
32  («),  40  (/),  41  (g). 


347] 


[ — iv.  4.  7 


The  Bhuyaskrt  Bricks 

e Thou  art  the  path  of  Agni ; thou  art  the  gods’  path  of  Agni.' 

/ Thou  art  the  path  of  Vayu  ; thou  art  the  gods’  path  of  Vayu. 
g Thou  art  the  path  of  the  atmosphere  ; thou  art  the  gods’  path  of  the 
atmosphere. 

h Thou  art  the  atmosphere  ; to  the  atmosphere  thee  ! 
i To  the  ocean  thee,  to  water  thee,  to  the  watery  thee,  to  impulse  thee, 
to  the  wise  thee,  to  the  radiant  thee,  to  the  light  of  the  sky  thee,  to  the 
Adityas  thee ! 

k To  the  Rc  thee,  to  radiance  thee,  to  the  shining  thee,  to  the  blaze 
thee,  to  the  light  thee ! 

I Thee,  giving  glory,  in  glory ; thee,  giving  brilliance,  in  brilliance ; 
thee,  giving  milk,  in  milk ; thee,  giving  radiance,  in  radiance ; thee 
giving  wealth,  in  wealth  I place  ; with  this  seer,  the  holy  power,  this 
deity,  sit  firm  in  the  manner  of  Ahgiras. 
iv.  4.  7.  a Thou1  2 art  the  furtherer  ; thou  art  the  maker  of  wide  room  ; thou  art 
the  eastern  ; thou  art  the  zenith  ; thou  art  the  sitter  in  the  atmosphere, 
sit  on  the  atmosphere. 

b Thou  art  the  sitter  on  the  waters  ; thou  art  the  sitter  on  the  hawk  ; 
thou  art  the  sitter  on  the  vulture  ; thou  art  the  sitter  on  the  eagle  ; thou 
art  the  sitter  on  the  vault. 

c In  the  wealth  of  earth  I place  thee  ; in  the  wealth  of  the  atmosphere 
I place  thee ; in  the  wealth  of  the  sky  I place  thee  ; in  the  wealth  of  the 
quarters  I place  thee ; giver  of  wealth  I place  thee  in  wealth. 

d Protect  my  expiration  ; protect  my  inspiration  ; protect  my  cross- 
breathing [1] ; protect  my  life  ; protect  all  my  life;  protect  the  whole  of 
my  life. 

e O Agni,  thy  highest  name,  the  heart, 

Come  let  us  join  together, 

Be  thou,  0 Agni,  among  those  of  the  five  races.3 
f (Thou  art)  the  Yavas,  the  Ayavas,  the  courses,  the  helpers,  the  Sabda, 
the  ocean,  the  firm  one.4 

1 KS.  has  the  simple  agner  ydny  asi,  agner 

agniydny  asi,  and  so  in  the  following,  but 
MS.  though  it  differs  in  the  form  of  its 
Mantras  from  TS.  has  the  forms  a gne- 
yani,  &e.  They  seem  to  be  no  more  than 
mere  blunders. 

2 Cf.  KS.  xxii.  5 ; MS.  ii.  13.  12,  18.  For  the 

Brahmana  see  TS.  v.  3.  11.  This  section 

contains  the  Mantras  for  the  five  Bhuya- 
skrt bricks  (a),  the  five  ‘ forms  of  Agni  ’ 
bricks  (6),  the  five  wealth  givers  (c),  the 
six  givers  of  life  (d),  the  heart  of  the 
fire  (e),  and  the  seven  seasonal  bricks 


(/)  ; see  Ap£S.  xvii.  5. 10-15  ; B£S.  x.  46 
gives  seven  to  d,  which  postulates  another 
text  (three  on  the  middle  as  with  /)  ; 
M£S.  vi.  2.  3. 

3 Peculiar  to  TS. 

* KS.  and  MS.  agree  in  inverting  evah  and 
umah ; KS.  has  yava  ayavah,  MS.  yavd 
ayavah ; both  have  abdah  for  the  mysterious 
sabdah.  It  is  found  in  £15.  i.  7.  2.  26  as 
fabdam  in  the  Kanva  recension  and  as 
sabdam  in  the  Madhyamdina  ; £B.  has 
sagard  for  a feminine  as  ‘ night  ’ ; see 
Eggeling,  SBE.  xii.  199. 


[34:8 


iv.  4.  8 — ] The  Indratanu  and  Yajnatanu  Bricks 

iv.  4.  8.  (Thou 1 art)  all  overcoming  through  Agni ; 2 self-ruling  through  the 
sun  ; lord  of  strength  through  might ; creator  with  the  bull ; bountiful 
through  the  sacrifice ; heavenly  through  the  sacrificial  fee ; slayer  of 
enemies  through  rage  ; supporter  of  the  body  through  kindliness  ; wealth 
through  food  ; through  the  earth  he  hath  won  ; (thou  art)  eater  of  food 
with  verses ; increased  by  the  Vasat  cry  ; protector  of  the  body  through 
the  Saman  ; full  of  light  with  the  Viraj  ; drinker  of  Soma  through  the  holy 
power  ; with  cows  he  supporteth  the  sacrifice  ; with  lordly  power  men  ; 
with  horse  and  car  bearer  of  the  bolt ; lord  with  the  seasons ; enclosing 
with  the  year  ; unassailable  through  penance  ; the  sun  with 3 bodies. 

iv.  4.  9.  (Thou 4 * art)  Prajapati  in  mind,  when  come  to  the  Soma ; 6 the  creator 
in  the  consecration ; Savitr  in  the  bearing ; Pusan  in  the  cow  for  the 
purchase  of  the  Soma ; Varuna  when  bound  (in  the  cloth) ; Asura  in 
the  being  bought ; Mitra  when  purchased  ; Qipivista  when  put  in  place  ; 6 
delighter  of  men  when  being  drawn  forward  ; 7 the  overlord  on  arrival ; 
Prajapati  being  led  on  ; Agni  at  the  Agnldh’s  altar ; Brhaspati  on  being 
led  from  the  Agnldh’s  altar ; Indra  at  the  oblation-holder ; Aditi  when 
put  in  place ; Visnu  when  being  taken  down ; Atharvan  when  made 
wet ; 8 Yama  when  pressed  out ; drinker  of  unpurified  (Soma)  when  being 
cleansed  ; 9 Vayu  when  purifying  ; Mitra  as  mixed  with  milk  ; the  Manthin 
when  mixed  with  groats  ; that  of  the  All-gods  when  taken  out ; 10  Kudra 
when  offered  ; Vayu  when  covered  up  ; 11  the  gazer  on  men  when  revealed  ; 


1 Cf.  KS.  xxxix.  11,  which  is  generally  parallel 

but  less  elaborate.  For  the  Brahmana  see 
TS.  v.  4.  1.  1.  This  section  gives  twenty- 
two  Mantras  for  the  Indratanu  bricks, 
five  for  each  quarter  and  two  in  the 
middle  ; see  Ap^S.  xvii.  6.  2 (ibid.  1 re- 
cognizes the  ten  names  of  Indra  given  in 
KS.  1.  c.)  ; B£S.  x.  46. 

2 No  doubt  the  comm,  is  right  in  assuming 

that  each  Mantra  is  addressed  to  a brick, 
as  a rule  ; in  the  cases  where  asanot  and 
dadhara  occur,  the  Mantra  is  said  of  the 
brick,  identified  with  the  deity  pro 
tempore. 

3 sdm  read  in  AW.  seems  at  least  as  good  as 

san,  which,  however,  is  understood  by 

the  comm.  ( suryarupo  bhutva). 

♦ Cf.  KS.  xxxiv.  14-16  ; VS.  viii.  54-69,  both 

differing  a good  deal.  For  the  Brahmana 

see  TS.  v.  4.  1.  This  section  contains 
thirty-three  formulae  to  accompany  the 

bricks  called  Yajnatanu,  eight  in  each 

quarter  and  one  in  the  middle  ; see  ApQS. 
xvii.  6.  2 ; B£S.  x.  46  ; in  the  Kl^S.  xxv. 

6.  1 as  in  £B.  xii.  6.  1.  3-36  the  verses 


are  used  to  make  good  errors  in  the  sacri- 
ficial performance,  and  it  is  clear  that 
they  are  equally  available  for  that  or  any 
other  purpose. 

5 The  sense  is  uncertain ; Weber  errs  for 

once  in  dividing  at  manasa,  the  first 
Mantra  really  ending  at  dchetah  as  the 
comm,  recognizes,  in  harmony  with  Ap. 
and  Baudh.  The  operations  described 
are  of  course  the  several  stages  of  the 
Soma  ritual. 

6 i.  e.  on  the  thigh  of  the  sacrifices 

7 i.  e.  on  the  cart  to  the  PracTnavafnja,  in 

which  it  is  put  on  the  throne,  and  then 
taken  to  the  Agnldh’s  altar,  whence  again 
it  goes  to  the  Havirdhana,  and  is  placed 
on  a throne. 

8 The  Soma  is  removed  from  the  cart  and 

deposited  on  the  pressing-planks,  and  is 
wet  with  the  Vasatlvari  waters. 

9 In  the  Adabhya  cup  with  the  Soma  shoots 

(comm.).  The  reference  is  rather  to  the 
Adhavana. 

10  i.e.  put  in  the  goblets  (catnasa). 

11  Sayana  has  bhaksurlham  sadasy  duetum  prati- 


349] 


[ — iv.  4. 1 1 


The  Naksatra  Bricks 


the  food  when  it  comes  ; the  famed  of  the  fathers  ; life  when  taken  ; the 
river  when  going  to  the  final  bath  ; the  ocean  when  gone ; the  water 
when  dipped  ; the  heaven  when  arrived  at  completion, 
iv.  4.  10.  a (Thou1  art)  Krttikas,  the  Naksatra,  Agni,  the  deity ; ye  are  the  radiances 
of  Agni,  of  Prajapati,  of  the  creator,  of  Soma  ; to  the  Rc  thee,  to  radiance 
thee,  to  the  shining  thee,  to  the  blaze  thee,  to  the  light  thee  ! 

b (Thou  art)  Rohinl  the  Naksatra,  Prajapati  the  deity ; Mrgaflrsa  the 
Naksatra,  Soma  the  deity  ; Ardra  the  Naksatra,  Rudra  the  deity  ; the 
two  Punarvasus  the  Naksatra,  Aditi  the  deity ; Tisya  the  Naksatra, 
Brhaspati  the  deity  ; the  A?resas  the  Naksatra,  the  serpents  the  deity  ; 
the  Maghas  the  Naksatra,  the  fathers  the  deity  ; the  two  Phalgunls  the 
Naksatra  [1],  Aryaman  the  deity  ; the  two  Phalgunls  the  Naksatra,  Bhaga 
the  deity ; Hasta  the  Naksatra,  Savitr  the  deity  ; Citra  the  Naksatra, 
Indra  the  deity  ; Svatl  the  Naksatra,  Vayu  the  deity ; the  two  Vifakhas 
the  Naksatra,  Indra  and  Agni  the  deity  ; Anuradha  the  Naksatra,  Mitra 
the  deity ; Rohinl  the  Naksatra,  Indra  the  deity ; the  two  Vicrts  the 
Naksatra ; the  fathers  the  deity  ; the  Asadhas  the  Naksatra,  the  waters 
the  deity ; the  Asadhas  the  Naksatra,  the  All-gods  the  deity  ; £rona 
the  Naksatra.  Visnu  the  deity ; (^ravistha  the  Naksatra,  the  Vasus  [2]  the 
deity ; Qatabhisaj  the  Naksatra,  Indra  the  deity ; Prosthapadas  the 
Naksatra,  the  goat  of  one  foot  the  deity ; the  Prosthapadas  the  Naksatra, 
the  serpent  of  the  deep  the  deity ; Revatl  the  Naksatra,  Pusan  the  deity  ; 
the  two  Afvayujs  the  Naksatra,  the  Alvins  the  deity ; the  Apabharanls 
the  Naksatra,  Yama  the  deity.2 

c Full  on  the  west ; what  the  gods  placed.3 
iv.  4.  11.  a (Ye*  are)  Madha  and  Madhava,  the  months  of  spring. 
b (Ye  are)  Qukra  and  (^uci,  the  months  of  summer. 


nivrtah  but  that  demands  dvrttah , and  the 
sense  ‘ covered  up  ’ is  at  least  natural 
with  prdtikhyatah,  ‘ revealed  following 
it ; VS.  has  abhydvrtah  which  Griffith 
renders  ‘ reverted  * carried  away  for 
partition  to  the  Sadas  ’ ; KS.  has  abhyd- 
vrttah  which  yields  that  sense. 

* Cf.  KS.  xxxix.  13  ; MS.  ii.  13.  20.  This 
section  contains  the  Mantras  for  the 
Naksatra  bricks,  which  are  arranged  in 
a circle  round  the  naturally  perforated 
brick,  beginning  on  the  south-east  with 
Krttika  and  ending  with  Vhjakha,  then 
continuing  on  the  north-west  with  Anu- 
radha  and  ending  with  Apabharanls  ; 
the  full  moon  brick  is  placed  at  the  east 
point,  the  new  moon  at  the  west  point ; 
see  Ap£S.  xvii.  6.  5-11 ; B£S.  x.  46  ; 
M9S.  vi.  2.  3. 

1 For  a list  of  the  Naksatra3  as  given  in  the 


various  texts,  cf.  Vedic  Index,  i.  413  seq. 
The  comm,  is  brief  on  this  point,  but 
glosses  the  second  Rohinl  with  Jyestha 
and  Tisya  with  Pusya. 

3 Only  the  Pratlkas,  the  verses  being  found 

in  full  above  at  iii.  5.  1 a and  6. 

4 Cf.  KS.  xvii.  10  ; xxv.  5 ; KapS.  xxvi.  9 ; 

MS.  ii.  8.  12,  14  ; VS.  xiii.  25  ; xiv.  15, 
16,  27  ; xv.  57,  65  (n)  ; xvii.  2,  3.  For  the 
Brahmana  see  TS.  v.  4.  2.  This  section 
contains  the  Mantras  for  six  sets  each  of 
two  Rtavya  bricks  (a-f  with  g as  an 
addition  to  each) ; then  h-m  (n  being 
added  to  each)  are  Adhipatni  Mantras 
for  a special  case  where  a man  for  safety 
piles  up  one  layer  only  and  puts  on  the 
high  altar  five  bricks  of  various  Mantras  ; 
o is  said  by  the  priest  as  he,  standing 
erect,  in  each  quarter,  places  on  the  fire 
two  hundred  chips  of  gold  ; the  last  two 


iv.  4.  11 — ] 


[350 


The  Rtavya  and  other  Bricks 

c (Ye  are)  Nabha  and  Nabhasya,  the  months  of  rain. 
d (Ye  are)  Isa  and  Urja,  the  months  of  autumn. 
e (Ye  are)  Saha  and  Sahasya,  the  months  of  winter. 

/ (Ye  are)  Tapa  and  Tapasya,  the  months  of  the  cool  season.1 
g Thou  art  the  internal  bond  of  the  fire, 

Be  sky  and  earth  in  place, 

Be  waters  and  plants  in  place, 

Be  the  fires  severally  in  place 
In  unison  for  my  greatness  [1]  ; 

May  the  fires  which  of  one  mind 
Are  between  sky  and  earth, 

Taking  place  according  to  the  months  of  the  cool  season, 

Attend  (on  them),  as  the  gods  on  Indra.2 
h (Thou  art)  the  uniter  and  forethinker  of  Agni,  Soma,  Surya.3 
i Thou  art  the  dread,  the  terrible,  of  the  fathers,  of  Yama,  of  Indra. 
k Thou  art  the  firm  (quarter)  and  the  earth  of  the  god  Savitr,  the 
Maruts,  Varuna. 

I Thou  art  the  support,  the  upholder,  of  Mitra  and  Varuna,  Mitra,  Dhatr. 
m Thou  art  the  eastern,  the  western  (quarter)  of  the  Vasus,  the  Rudras  [2], 
the  Adityas. 

n These  are  thine  overlords,  to  them  honour,  be  they  gracious  to  us, 
him  whom  we  hate  and  who  hateth  us  I place  in  your  jaws. 

o Thou  art  the  measure  of  a thousand,  thou  art  the  image  of  a thousand, 
thou  art  the  size  of  a thousand,  thou  art  the  replica  of  a thousand,  thou 
art  of  a thousand,  for  a thousand  thee  ! 4 

p May  these  bricks,  O Agni,  be  milch  cows  for  me,  one,  and  a hundred, 
and  a thousand,  and  ten  thousand  [3],  and  a hundred  thousand,  and 
a million,  and  ten  million,  and  a hundred  million,  and  a thousand 
million,  and  ten  thousand  million,  and  a hundred  thousand  million,  and 


hundred  go  in  the  middle  as  he  faces  the 
east ; p the  sacrificer  says,  to  turn  the 
bricks  into  cows  for  himself ; see  Ap£S. 
xvi.  24.  9 (a)  ; xvii.  1.  7 (ft)  ; 2.  1 (c)  ; 
10  ( d ) ; 4.  5 (/)  ; 24.  8,  9 (fc-rt)  ; 11.  1, 
2 (o,  p)  ; and  cf.  BgS.  x.  32  (a),  38  (6), 
40  (c),  41  (e),  44  (/),  46  (fc-m),  47  (o,  p)  ; 
M9S.  vi.  2.  4 (o,  p ) ; KgS.  xvii.  4.  24  ; 
9.  6,  7 ; 10.  16 ; 12.  23  (a-</) ; 12.  28  (n)  ; 
xviii.  2.  9 ( p ). 

For  this  list  cf.  Vedic  Index,  i.  161. 

KS.  and  MS.  repeat  this  verse  in  two  forms, 
first  after  a with  vdsantikau  and  then  at 
the  end  with  faifirau  ; no  doubt  the  verse 
should  be  repeated  after  each ; the 
Mantra  consists  of  a prose  introduction 


and  two  verses  according  to  von 
Schroeder’s  texts,  but  it  is  obviously 
8+8+8+8+8  followed  by  8 + 8+11  + 11, 
the  last  Pada  having  indram  iva  as  equi- 
valent to  three  syllables.  KS.  and  MS. 
spoil  the  metre  by  reading  osadhayah  for 
osadhih,  and  KS.  adds  a needless  imi  before 
faifirau. 

3 These  are  found  only  in  KS.  xxii.  5,  which, 

however,  has  yantri  and  yamani  in  l.  In 
m there  is  the  usual  and  strange  U in  the 
last  clause,  and  VS.  (xv.  66)  also  has  it. 

4 KS.  (xvii.  10)  omits  vimd  making  only  four 

Mantras ; MS.  on  the  other  hand  (ii.  8. 
14)  has  md,  prama,  pratimd,  sammd,  untnd, 
making  in  all  seven  Mantras. 


351] 


[ — iv.  4.  12 


The  Horse  Sacrifice 


ten  hundred  thousand  million,  and  a hundred  hundred  thousand  million 
may  these  bricks,  O Agni,  be  for  me  milch  cows,  sixty,  a thousand,  ten 
thousand  unperishing  ; ye  are  standing  on  holy  order,  increasing  holy 
order,  dripping  ghee,  dripping  honey,  full  of  strength,  full  of  power  ; may 
these  bricks,  O Agni,  be  for  me  milkers  of  desires  named  the  glorious 
yonder  in  yon  world. 


The  Horse  Sacrifice 

iv.  4. 12.  a May  the1 2 *  kindling-stick  of  the  quarter's,  that  winneth  the  heaven, 

(Guard  us)  according  to  our  hopes ; from  Madhu  may  Madhava 
protect  us  ; 

Agni,  the  god,  hard  to  overcome,  the  undeceivable, 

May  he  guard  our  kingly  power,  may  he  protect  us.:f 
b May  the  Rathantara  with  the  Samans  protect  us, 

The  Gayatrl  with  every  form  of  metres, 

The  Trivrt  Stoma  with  the  order  of  the  days, 

The  ocean,  the  wind,  make  full  this  strength.4 * 
c (May)  the  dread  among  the  quarters,  the  overpowering,  giver  of 
strength, 

Pure,  full  of  might  on  a bright  day  (protect  us) ; 

0 Indra,  as  overlord,  make  full, 

And  for  us  [1]  on  all  sides  do  thou  preserve  this  great  kingly  power.6 
d (May)  the  Brhat  Saman,  which  supporteth  kingly  power,  with  vast 
strength, 

The  force  made  beautiful  by  the  Tristubh,  that  of  fierce  strength 
(protect  us) ; 

O Indra,  with  the  fifteenfold  Stoma 


1 KS.  (xvii.  10)  has  a similar  list  but  niyiitam 
follows  prayutam  and  ten  is  inserted, 
while  the  sequence  is  of  the  form  dafa  ca 
fatam  cot  until  samudrah  is  reached  ; MS. 
(ii.  8.  14)  has  the  same  scheme,  and  has 
ayutam,  praxjiitam  and  then  ayutam  again  ; 
VS.  (xvii.  2)  has  the  same  scheme,  but 
the  same  names  and  order  as  TS.  The 
latter  part  of  the  Mantra  is  slightly- 
varied  in  each  case ; MS.  and  KS.  have 
svadhayinis  and  MS.  adds  kuldyiriis  and 
has  rtusthdh  for  rtasthah  ; KS.  omits  sastih — 
dkstyamanah,  and  has  rtavas  stha  rtavrdha 

rtusthds  stha  rtusprfah  ; it  places  virajo — 

kdmadughah  before  td — santu,  and  omits 
amulra-loke  ; VS.  (xvii.  3)  has  a truncated 

version  rtavas  stha  rtavfdhah  followed  by 

rtusthdh  stha  rtavfdhah,  the  virajo  ndma 
kdmadugha  aksiyamandh, 

1 Cf.  KS.  xxii.  14  ; MS.  iii.  16.  4 ; not  in  VS. 


This  section  gives  the  Yajyas  and  Anu- 
vakyas  for  the  ten  sacrifices  at  the  A(;va- 
medha  prescribed  in  TS.  vii.  5.  14,  and 
the  verses  are  made  to  fit  the  qualifications 
of  the  deities  thus  enumerated,  which 
accounts  for  the  artificial  nature  of  the 
verses  ; in  each  of  the  offerings  all  the 
Prstha  Stotras  are  used  ; see  ApCS.  xx. 
9.  3. 

3 KS.  has  the  much  easier  madhur  dtah,  and 

this  is  no  doubt  correct  : though  mddhoh 
may  be  construed  as  ‘ after  Madhu  ’, 
Madhu  and  Madhava  being  the  two  spring 
months ; MS.  has  madhu  retah,  which  is 
nonsense  ; KS.  ends  brahma  jinvatu  ; MS. 
has  afayanah,  and  KS.  and  MS.  ddabdhah. 

4 KS.  omits  nah. 

5 KS.  has  fukro  ahany  ojasye  ; MS.  has  ojasine  ; 

both  have  adkipatyaih. 


The  Horse  Sacrifice 


[352 


iv.  4.  12 — ] 

Do  thou  guard  this  in  the  midst  with  the  wind,  with  the  ocean.1 
e (May)  the  eastern  among  the  quarters,  famous  and  renowned, 

O ye  All-gods,  heavenly  with  the  rain  of  the  days  (protect  us) ; 

Let  this  kingly  power  be  unassailable, 

Force  unoverpowerable,  a thousandfold  and  mighty.2 
/ Here  in  the  Vairupa  Saman  may  we  have  strength  for  this ; 

With  the  Jagatl  we  place  him  in  the  people  ; 

O ye  All-gods  [2]  through  the  seventeenfold  (Stoma)  this  radiance, 
This  kingly  power  with  the  ocean  wind  (be)  dread.3 4 
g The  supporter  among  the  quarters  doth  support  this  lordly  power, 
The  stay  of  the  regions ; may  force  rich  in  friends  be  ours  ; 

O Mitra  and  Varuna,  ye  wise  ones  with  the  autumn  of  the  days, 

Do  ye  accord  great  protection  to  this  kingdom.1 
h In  the  Vairaja  Saman  is  my  devotion  ; 

By  the  Anustubh  (be)  manly  strength  collected  ; 

This  kingly  power  rich  in  friends,  with  dripping  wet, 

Do  ye,  O Mitra  and  Varuna,  guard  through  your  overlordship.5 
i May  the  victorious  among  quarters,  with  the  Saman,  the  strong  one, 
The  season  winter  in  order  make  us  full ; 

May  the  great  ones,  the  (^akvarl  (verses),  with  favouring  winds  [3] 
Aid  this  sacrifice,  full  of  ghee.6 

Tc  May  the  heavenly  of  the  quarters,  the  easily  milked,  the  rich  in  milk, 
The  goddess  aid  us,  full  of  ghee  ; 

Thou  art  the  protector,  who  goest  in  front  and  behind  ; 

O Brhaspati,  yoke  a voice  in  the  south.7 
I (May)  the  upright  of  the  quarters,  the  bounteous  region  of  the  plants, 
And  Savitr  with  the  year  of  the  days  (aid  us) ; 

The  Revat  Saman,  and  the  Atichandas  metre  ; 

Without  a foe,  be  kindly  to  us.8 
m O thou  of  the  three-and-thirtyfold  Stoma,  lady  of  the  world, 

Breathed  on  by  Vivasvant,  do  thou  be  gracious  to  us  [4]  ; 

Rich  in  ghee,  O Savitr,  through  thy  overlordship, 

Be  the  bounteous  region  rich  in  milk,  for  us.9 


1 MS.  has  indrah  and  raksatu. 

2 KS.  has  no  for  ycifasvati  and  sahafayd  by  a 

misreading,  and  svarvit ; MS.  transposes  c 
and  d of  e and  a and  b of  /,  and  reads 

sahasyiim. 

3 MS.  has  ddhi,  and  KS.  vairupena  sdmna , and 

both  have  dvefayami ; KS.  has  salilam. 

4 KS.  has  yantrl,  dfa,  mitravatidam  ojah,  and 

jigatnii ; and  a quite  new  d ; MS.  agrees 
with  TS.  but  has  cikittam  asmi. 

6  KS.  has  dustaram  for  viryam. 


6 KS.  has  pipartu  nah,  and  in  c and  d has 

singular,  reading  fakvarimam,  and  yd  for 
no ; MS.  has  singulars  but  has  difam  devx 
here  instead  of  in  k. 

7 KS.  has  yd  for  nah  in  both  places,  and  in 

c reads  tvam  no  gopa  avitota  yantd  ; yamyam 
is  uncertain  in  sense  ; cf.  iv.  6.  6/. 

8 KS.  ends  suhavo  na  edhi ; MS.  has  rantih  and 

ahna. 

® KS.  has  grmhi  and  with  MS.  d dhipatye  ; MS. 
has  piitnl  and  rdtih. 


353] 


[ — iv.  5.  l 


The  Offerings  to  Rudra 

n The  firm  among  the  quarters,  lady  of  Visnu,  the  mild, 
Ruling  over  this  strength,  the  desirable, 

Brhaspati,  Matar^van,  Vayu, 

The  winds  blowing  together  be  gracious  to  us.1 
o Prop  of  the  sky,  supporter  of  the  earth, 

Ruling  this  world,  lady  of  Visnu, 

All-extending,  seeking  food,  with  prosperity, 

May  Aditi  be  auspicious  to  us  in  her  life.2 
p Vaifv&nara  to  our  help. 
q Present  in  the  sky. 
r Us  to-day  Anumati. 
s O Anumati,  thou. 

t With  what  to  us  radiant  shall  he  be  ? 
u Who  to-day  yoketh  ? 


PRAPATHAKA  V 


The  Offerings  to  Rudra 


iv.  5.  1.  a Homage 3 * to  thy  wrath,  O Rudra, 

To  thine  arrow  homage  also ; 

Homage  to  thy  bow, 

And  homage  to  thine  arms/ 
b With  thy  most  kindly  arrow, 

And  kindly  bow, 

With  thy  kindly  missile, 

Be  gentle  to  us,  O Rudra.5 * * 
c That  body  of  thine,  0 Rudra,  which  is  kindly, 
Not  dread,  with  auspicious  look, 

With  that  body,  most  potent  to  heal, 

0 haunter  of  the  mountains,  do  thou  look  on  us.8 9 


1 KS.  interchanges  c and  d of  n and  o. 

3 MS.  has  vydcasvad,  and  KS.  has  suhhutd. 

3  Cf.  KS.  xvii.  11  ; KapS.  xxvii.  1 ; MS.  ii. 

9.  2 ; YS.  xvi.  1-14.  For  the  Brahmana 

see  TS.  v.  4.  3.  This  and  the  next  ten 
sections  contain  the  (Jlatarudrlya  litany  ; 
the  Adhvaryu  standing  facing  the  north 
offers  either  a gruel  of  Jartila  or  Gavl- 
dhuka,  or  Jartilas  and  Gavldhuka  groats 

with  kusayasarpis  (?),  or  goat’s  milk  or 
a mrgl’s  milk,  with  an  Arka  leaf,  on  the 
north-west  comer  of  the  northern  wing 
of  the  bird-shaped  altar  on  the  VikarnI 

brick,  or  on  the  naturally  perforated  one 

or  during  his  perambulation  ; the  litany 
is  divided  into  three  parts,  accompanying 

9 [h.o.s.  19] 


the  offerings  according  as  the  ladle  is 
held  knee  high,  navel  high,  or  face  high  ; 
the  first  part  ends  with  ndmas  taksabhyah 
in  TS.  iv.  5.  4 ; the  second  with  namah 
svayudhaya  in  iv.  5.  7 and  the  last  with 
iv.  5.  10.  Then  follow  the  ten  Avatana 
offerings  with  iv.  5.  11  a-k,  and  then  the 
Anvarohas  with  l~n  uttered  by  the  sacri- 
ficer ; see  Ap£S.  xvii.  11.  3-6,  and  cf. 
B£S.  x.  48 ; M?S.  vi.  2.  4 ; K£S.  xviii. 
1.  1-5. 

4 KS.  has  a,  d,  and  c in  that  order  ; MS.  agrees 

with  TS.  ; VS.  omits  c. 

5 Only  KS.  has  this,  at  the  very  end  of 

xvii.  11. 

6 All  agree  in  this. 


iv.  5.  l — •] 


[354 


The  Offerings  to  Rudra 

d The  arrow  which,  0 haunter  of  mountains, 

In  thy  hand  [1]  thou  bearest  to  shoot, 

That  make  thou  kindly,  O guardian  of  mountains ; 
Harm  not  the  world  of  men.1 
e With  kindly  utterance  thee 
We  address,  O liver  on  the  mountains, 

That  all  our  folk 

Be  free  from  sickness  and  of  good  cheer.2 
/ The  advocate  hath  spoken  in  advocacy, 

The  first  divine  leech, 

Confounding  all  the  serpents 
And  all  sorceries.3 
g The  dusky,  the  ruddy, 

The  brown,  the  auspicious, 

And  the  Rudras  which  in  thousands 
Lie  around  this  (earth)  in  the  quarters  [2], 

Their  wrath  do  we  deprecate.4 
h He  who  creepeth  away, 

Blue-necked  and  ruddy, 

Him  the  cowherds  have  seen, 

Have  seen  the  bearers  of  water 
And  him  all  creatures  ; 

May  he,  seen,  be  gentle  unto  us.5 
i Homage  to  the  blue-necked, 

Thousand-eyed  one,  the  bouniiful ; 

And  to  those  that  are  his  wair  cvs 
I have  paid  my  homage.6 
Jc  Unfasten  from  the  two  notches 
Of  thy  bow  the  bowstring, 

And  cast  thou  down 
The  arrows  in  thy  hand  [3].7 
Z Unstringing  thy  bow, 

Do  thou  of  a thousand  eyes  and  a hundred  quivei  3, 
Destroying  the  points  of  thine  arrows, 

Be  gentle  and  kindly  to  us.8 
m Unstrung  is  the  bow  of  him  of  the  braided  hair 
And  arrowless  his  quiver  ; 

His  arrows  have  departed, 

Empty  is  his  quiver.9 
1 MS.  has  giritja. 

3 MS.  has  sdrva  ijjdnah  samgame. 

3 KS.,  MS.,  and  VS.  add  adharanh  pdrd  suva. 

* KS.  and  MS.  have  the  easy  cemc,  VS.  cainam. 

5 MS.  has  mrdaydtu. 


c MS.  has  namo  nilakapardaya.  The  aor.  aka- 
ram  here  has  nearly  the  present  sense. 

7 All  agree  in  this  verse. 

8 MS.  and  KS.  have  mukham,  and  MS.  praslrya. 
0 In  c MS.  and  VS.  add  yak  before  isavah ; 


355] 


[ — iv.  5.  3 


The  Offerings  to  Budra 


n 0 most  bountiful  one,  the  missile 
That  is  in  thy  hand,  thy  bow, 

With  it  on  all  sides  do  thou  guard  us, 

Free  from  sickness.1 

0 Homage  to  thy  weapon, 

Unstrung,  dread ; 

And  homage  to  thy  two  hands, 

To  thy  bow.2 

p May  the  missile  from  thy  bow 
Avoid  us  on  every  side, 

And  do  thou  lay  far  from  us 
This  quiver  that  is  thine.3 

iv.  5.  2.  a Homage  4 to  the  golden-armed  leader  of  hosts,  and  to  the  lord  of  the 
quarters  homage ! 

b Homage  to  the  trees  with  green  tresses,  to  the  lord  of  cattle  homage  ! 

c Homage  to  the  one  who  is  yellowish-red  like  young  grass,5  to  the 
radiant,  to  the  lord  of  paths  homage  ! 

d Homage  to  the  brown  one,  to  the  piercer,  to  the  lord  of  food  homage  ! 

e Homage  to  the  green-haired,  wearer  of  the  cord,  to  the  lord  of  pros- 
perity homage ! 

/ Homage  to  the  dart  of  Bhava,  to  the  lord  of  the  moving  world 
homage ! 

g Homage  to  Kudra,  with  bent  bow,  to  the  lord  of  fields  homage  ! 

h Homage  to  the  minstrel,  the  inviolate,6  to  the  lord  of  the  woods 
homage  ! 

1 Homage  [1]  to  the  ruddy  one,  the  ruler,  to  the  lord  of  woods 
homage ! 

Jc  Homage  to  the  minister,  the  trader,  to  the  lord  of  thickets  homage ! 

I Homage  to  the  extender  of  the  world,  the  offspring  of  the  maker  of 
room,7  to  the  lord  of  plants  homage  ! 

m Homage  to  the  loud  calling,  the  screaming,  to  the  lord  of  footmen 
homage  ! 

n Homage  to  the  wholly  covered,  to  the  running,  to  the  lord  of  warriors 
homage  ! 

iv.  5.  3.  a Homage 8 to  the  strong,  the  piercing,  to  the  lord  of  assailers  homage  ! 


KS.  has  abhuh  for  dbkuh  • MS.  has  a 
variant  nisangddhih  which  is  read  in  VS. 

1 KS.  has  ayaksmena. 

2 In  this  all  agree. 

5 In  this  all  agree. 

4 Cf.  KS.  xvii.  12  ; KapS.  xxvii.  3 ; MS.  ii. 
9.  3 ; VS.  xvi.  17-20. 

6 The  form  faspinjaraya  of  the  other  texts  is 

clearly  the  original,  the  sas  here  being 


due  to  the  influence  of  sasa  ; see  Wacker- 
nagel,  Altind.  Gramm,  i.  279. 

6 For  the  Siita  cf.  Vedic  Index,  ii.  462,  463. 

7 This  cannot  be  simply  equivalent  to  vari- 

vaskrte  and  presumably  is  a quasi-patro- 
nymic. 

8 Cf.  KS.  xvii.  12,  13;  KapS.  xxvii.  3;  MS. 

ii.  9.  3,  4;  VS.  xvi.  21-24. 


iv.  5.  3 — ] 


The  Offerings  to  Rudra 


[356 


iv. 


1)  Homage  to  the  leader,  the  holder  of  the  quiver,1  to  the  lord  of  thieves 
homage ! 

c Homage  to  the  holder  of  the  quiver,  to  the  owner  of  the  quiver,  to 
the  lord  of  robbers  homage  ! 

d Homage  to  the  cheater,  the  swindler,  to  the  lord  of  burglars  homage  ! 
e Homage  to  the  glider,  to  the  wanderer  around,  to  the  lord  of  the 
forests  homage  ! 

/ Homage  to  the  bolt-armed  destructive  ones,  to  the  lord  of  pilferers 
homage ! 

g Homage  to  the  bearers  of  the  sword,  the  night  wanderers,  to  the  lord 
of  cut-purses  homage ! 

h Homage  to  the  turbaned  wanderer  on  the  mountains,  to  the  lord  of 
pluckers 2 homage ! 

i Homage  [1]  to  you,  bearers  of  arrows,  and  to  you,  bowmen,  homage  ! 
It  Homage  to  you  that  string  (the  bow),  and  to  you  that  place  on  (the 
arrow)  homage ! 

I Homage  to  you  that  bend  (the  bow),  and  to  you  that  let  go  (the 
arrow)  homage ! 

m Homage  to  you  that  hurl,  and  to  you  that  pierce  homage  ! 
n Homage  to  you  that  art  seated,  and  to  you  that  lie  homage ! 

0 Homage  to  you  that  sleep,  and  to  you  that  wake  homage ! 
p Homage  to  you  that  stand,  and  to  you  that  run  homage  ! 

q Homage  to  you  assemblies,  and  to  you,  lords  of  assemblies,  homage ! 
r Homage  to  you  horses,  and  to  you,  lords  of  horses,  homage ! 

5.  4.  a Homage 3 to  you  that  wound,  and  to  you  that  pierce  homage  ! 

b Homage  to  you  that  are  in  bands,4 *  and  to  you  that  are  destructive 
homage ! 

c Homage  to  you  sharpers,6  and  to  you,  lords  of  sharpers,  homage  ! 
d Homage  to  you  hosts,  and  to  you,  lord  of  hosts,  homage ! 
e Homage  to  you  troops,  and  to  you,  lords  of  troops,  homage  ! 

/ Homage  to  you  of  misshapen  form,  and  to  you  of  all  forms  homage ! 
g Homage  to  you  that  are  great,  and  to  you  that  are  small  homage  ! 
li  Homage  to  you  that  have  chariots,  and  to  you  that  are  chariotless 6 
homage  ! 

1 Homage  to  you  chariots  [1],  and  to  you,  lords  of  chariots,  homage  ! 


1 mtangin  would  seem  to  have  this  sense ; cf. 
Vedic  Index,  i.  453.  The  use  of  isudhimate 

in  c is  not  conclusive  evidence  against  it, 

or  proof  of  the  sense  ‘ having  a sword 

a kulunca  presumably  has  the  sense  of  thief, 

not  ‘pluckers  of  hair’  as  Monier- 

Williams  takes  it,  following  BOlitlingk 
and  Roth. 


3 Cf.  KS.  xvii.  18 ; KapS.  xxvii.  3 ; MS.  ii.  9. 

4,  6 ; VS.  xvi.  24,  28. 

4 For  riganabhyah  cf.  iv.  1.  10.  2 ; p.  304,  n.  4. 
6 KS.  and  MS.  have  krchrebhyah  and  krchrd- 

patibhyah. 

6 KS.  and  MS.  have  variithibhyah  but  with 
variants  (KapS.  has  viriithibhyah). 


357] 


[ — iv.  5.  6 


The  Offerings  to  Rndra 


k Homage  to  you  hosts,  and  to  you,  lords  of  hosts,  homage ! 

I Homage  to  you,  doorkeepers,  and  to  you,  charioteers,  homage ! 
m Homage  to  you,  carpenters,  and  to  you,  makers  of  chariots,  homage ! 
n Homage  to  you,  potters,  and  to  you,  smiths,  homage ! 

0 Homage  to  you,  Puhjistas,1  and  to  you,  Nisadas,  homage ! 

p Homage  to  you,  makers  of  arrows,  and  to  you,  makers  of  bows, 
homage ! 

q Homage  to  you,  hunters,  and  to  you,  dog-leaders,  homage ! 
r Homage  to  you  dogs,  and  to  you,  lords  of  dogs,  homage  ! 
iv.  5.  5.  a Homage 2 to  Bhava  and  to  Rudra. 

b Homage  to  £arva  and  to  the  lord  of  cattle. 
c Homage  to  the  blue-necked  one,  and  to  the  white-throated. 
d Homage  to  the  wearer  of  braids,  and  to  him  of  shaven  hair. 
e Homage  to  him  of  a thousand  eyes,  and  to  him  of  a hundred  bows. 

/ Homage  to  him  who  haunteth  the  mountains,  and  to  Qipivista.3 
g Homage  to  the  most  bountiful,  and  to  the  bearer  of  the  arrow. 
h Homage  to  the  short,  and  to  the  dwarf. 

1 Homage  to  the  great,  and  to  the  stronger. 

k Homage  to  him  who  hath  waxed,  and  to  the  waxing.4 
I Homage  to  the  chief,  and  to  the  first. 
m Homage  to  the  swift,  and  to  the  active. 
n Homage  to  the  rapid,  and  to  the  hasty. 
o Homage  to  him  of  the  wave,  and  to  the  roaring.5 
p Homage  to  him  of  the  stream,  and  to  him  of  the  island, 
iv.  5.  6.  a Homage 6 to  the  oldest,  and  to  the  youngest. 

b Homage  to  the  first  born,  and  to  the  later  born. 
c Homage  to  the  midmost,  and  to  the  immature.7 
d Homage  to  the  hindmost,  and  to  him  in  the  depth. 
e Homage  to  Sobhya,8  and  to  him  of  the  amulet. 

/ Homage  to  him  who  dwelleth  with  Yama,9  and  to  him  at  peace. 


1 So  MS.,  but  VS.  and  KS.  have  Punjisthebhyah , 

and  this  is  no  doubt  correct ; cf.  Vedic 
Index,  i.  535. 

2 Cf.  KS.  xvii.  13,  14 ; KapS.  xxvii.  3,  4 ; 

MS.  ii.  9.  4,  5 ; VS.  xvi.  28-31. 

9 According  to  MS.  ii.  2.  13  the  reference  is 
to  the  smallness  of  the  god  ; see  Geldner, 
Ved.  Stud.  iii.  81,  n.  1.  But  though 
tempting  the  view  is  after  all  only 
a speculation. 

4 KS.  and  MS.  have  variants  pointing  to 

suvfdhvane  or  savrdhvane  as  their  text  (von 
Schroeder’s  critical  notes  to  MS.  and  KS. 
are  different)  ; VS.  has  suvrdhe. 

6  avasvanyaya  is  certain  ; KapS.  has  civasan- 


yuya,  a mere  misreading.  Griffith  renders 
in  VS.  ‘ him  who  dwells  in  still  waters’, 
which  is  impossible.  Eggeling  (SBE. 
xliii.  153)  has  ‘roaring’. 

6 Cf.  KS.  xvii.  14 ; KapS.  xxvii.  4 ; MS.  ii. 

9.  6 ; VS.  xvi.  32-35. 

7 ‘ Abortive  ’ is  Eggeling’s  version. 

8 Sobhya  is  quite  uncertain  : ‘ dwelling  in 

the  air-castles  ’ is  Eggeling’s  version ; 
Sobha  is  said  to  be  the  city  of  the 
Gandharvas  by  the  schol.  on  VS.  The 
schol.  here  explains  it  as  the  world  of 
men  as  it  has  in  it  both  (sa-ubha)  good 
and  bad. 

9 Cf.  yamyclm  in  TS.  iv.  4.  12  k. 


iv.  5.  6 — ] 


The  Offerings  to  Rudra 


[358 


g Homage  to  him  of  the  ploughed  field,  and  to  him  of  the  threshing- 
floor. 

h Homage  to  him  of  fame,  and  to  him  at  his  end. 
i Homage  to  him  of  the  wood,  and  to  him  of  the  thicket. 

Tc  Homage  to  sound,  and  to  echo  [1], 

l Homage  to  him  of  the  swift  host,  and  to  him  of  the  swift  car. 
m Homage  to  the  hero,  and  the  destroyer. 
n Homage  to  the  armoured,  and  to  the  corsleted. 

0 Homage  to  the  mailed,  and  to  the  cuirassed. 

p Homage  to  the  famous,  and  to  him  of  a famous  host, 
iv.  5.  7.  a Homage 1 to  him  of  the  drum,  and  to  him  of  the  drumstick. 
b Homage  to  the  bold,  and  to  the  cautious, 
c Homage  to  the  messenger,  and  to  the  servant. 
d Homage  to  the  quiver-bearer,2  and  to  the  owner  of  the  quiver. 
e Homage  to  him  of  the  sharp  arrow,  and  to  him  of  the  weapon. 

/ Homage  to  him  of  the  good  weapon,  and  to  him  of  the  good  bow. 
g Homage  to  him  of  the  stream,3  and  to  him  of  the  way. 
h Homage  to  him  of  the  hole,4  and  to  him  of  the  pool. 

1 Homage  to  him  of  the  ditch,  and  to  him  of  the  lake. 

Jc  Homage  to  him  of  the  stream,  and  to  him  of  the  tank 5 [1]. 

I Homage  to  him  of  the  cistern,  and  to  him  of  the  well. 
m Homage  to  him  of  the  rain,  and  to  him  not  of  the  rain. 
n Homage  to  him  of  the  cloud,  and  to  him  of  the  lightning. 
o Homage  to  him  of  the  cloudy  sky,6  and  to  him  of  the  heat. 
p Homage  to  him  of  the  wind,  and  to  him  of  the  storm. 
q Homage  to  him  of  the  dwelling,  and  to  him  who  guardeth  the 
dwelling. 

iv.  5.  8.  a Homage 7 to  Soma,  and  to  Kudra. 

b Homage  to  the  dusky  one,  and  to  the  ruddy  one. 
c Homage  to  the  giver  of  weal,8  and  to  the  lord  of  cattle. 
d Homage  to  the  dread,  and  to  the  terrible. 


1 Cf.  KS.  xvii.  14,  15  ; KS.  xxvii.  4,  5 ; MS. 

ii.  9.  6,  7 ; VS.  xvi.  36-39. 

* The  same  question  arises  as  above  at  iv.  5. 

3 b and  c as  to  the  sense  of  nisangin, 
which  Eggeling  and  Griffith  both  render 
‘swordsman’ ; see  Vedic  Index,  i.  453. 

3 KS.  lias  frtydya,  and  Kap.  f rutydya ; Griffith 

takes  it  as  referring  to  ‘ roads  ’,  but  this 
seems  needless. 

4 katydya  perhaps  refers  to  the  sea. 

6  KapS.  and  some  MSS.  of  MS.  have  vaifant- 

y&ya. 

3 The  other  texts,  though  with  various  read- 

ings, all  aim  at  vldhriydya ; the  sense  is 


uncertain  ; perhaps  ‘him  of  a clear  sky' 
is  meant ; Eggeling’s  version  gives  the 
‘ clouded  sky  ’ as  meant ; in  A V.  iv.  20.  7 
vldhre  is  treated  by  PW.  and  Whitney  as 
referring  to  a clear  sky,  but  the  opposite 
sense  would  equally  well  do,  and  so  in 
ix.  1.  24  ; the  derivation  vi  idh  would 
suit  this  sense  better. 

7 Cf.  KS.  xvii.  15  ; KapS.  xxvii.  5 ; MS.  ii.  9. 

7,  8 ; YS.  xvi.  39-43. 

8 All  the  other  texts  have  f amgdve,  which  is 

simpler  than  famgdya,  possibly  a blunder  j 
if  not  it  stands  for  famgaydya  • cf.  Wacker- 
nagel,  Altind.  Gramm,  n.  i.  315. 


3591 


The  Offerings  to  Rudra  [ — iv.  5.  9 

c Homage  to  him  who  slayeth  in  front,  and  to  him  who  slayeth  at 
a distance. 

/ Homage  to  the  slayer,  and  to  the  special  slayer. 
g Homage  to  the  trees  with  green  tresses. 
h Homage  to  the  deliverer. 

i Homage  to  the  source  of  health,  and  to  the  source  of  delight. 
k Homage  to  the  maker  of  health,  and  to  the  maker  of  delight. 

I Homage  to  the  auspicious,  and  to  the  more  auspicious. 
m Homage  to  him  of  the  ford,  and  to  him  of  the  bank. 
n Homage  to  him  beyond,  and  to  him  on  this  side. 

0 Homage  to  him  who  crosseth  over,  and  to  him  who  crosseth  back.1 
■ p Homage  to  him  of  the  crossing,  and  to  him  of  the  ocean.2 
q Homage  to  him  in  the  tender  grass,  and  to  him  in  foam. 
r Homage  to  him  in  the  sand,  and  to  him  in  the  stream. 

iv.  5.  9.  a Homage 3 to  him  in  the  cleft,  and  to  him  in  the  distance.4 

b Homage  to  him  dwelling  in  the  stony  and  to  him  in  habitable  places, 
c Homage  to  him  of  braided  hair,  and  to  him  of  plain  hair. 
d Homage  to  him  who  dwelleth  in  the  cowshed,  and  to  him  of  the 
house. 

e Homage  to  him  of  the  bed,  and  to  him  of  the  dwelling.5 
f Homage  to  him  of  the  hole,6  and  to  him  of  the  abyss. 
g Homage  to  him  of  the  lake,  and  to  him  of  the  whirlpool.7 
li  Homage  to  him  of  the  dust,  and  to  him  of  the  mist. 

1 Homage  to  him  of  the  dry,  and  to  him  of  the  green. 

k Homage  to  him  of  the  copse,8  and  to  him  of  the  grass  [1]. 

I Homage  to  him  in  the  earth,9  and  to  him  in  the  gully. 
m Homage  to  him  of  the  leaf,  and  to  him  of  the  leaf-fall. 
n Homage  to  him  who  growleth,  and  to  him  who  smiteth  away. 

0 Homage  to  him  who  draggeth,  and  to  him  who  repelleth. 
p Homage  to  you,  sparkling  hearts  of  the  gods. 
q Homage  to  the  destroyed.10 

1 ‘Who  passeth  over  and  who  bringeth 

ashore  ’ is  Eggeling’s  version. 

2 This  set  is  not  in  other  texts,  and  the 

meaning  of  alatyaya  is  quite  uncertain  ; 

Monier-Williams’s  Diet,  adopts  the  view 
that  rat  = lat  is  the  basis,  the  sense 
being  ‘to  be  cried  down’,  i.e.  ocean. 

3 Cf.  KS.  xvii.  15,  16  ; KapS.  xxvii.  5,  6 ; 

MS.  ii.  9.  8,  9 ; YS.  xvi.  43-46. 

4 The  comparison  is  not  certain : ‘ barren  land  ’ 

and  ‘ beaten  track  ’ is  Eggeling’s  version. 

5 The  repetition  of  gehydya  after  grhydya  in  d 

is  not  found  in  VS.  where  the  gostha 

and  vraja  are  contrasted. 


6 kdtya  again  doubtful  as  in  iv.  5.  7 h. 

7 The  form  nivesyya  is  clearly  intended  in  KS., 

where,  however,  von  Schroeder  reads 
nivesya,  as  in  VS. ; in  MS.  the  MSS.  vary 
and  perhaps  nivesyya,  is  the  original  form 
there  : the  schol.  recognizes  nivesyya,  as 
meaning  ‘ produced  in  nivesya  ’,  i.  e.  nihdra- 
jala. 

8 lopya  is  given  this  sense  by  Mahldhara  on 

VS.  and  it  seems  reasonable.  MS.  has 
ulapaya,  an  obvious  blunder. 

9 KS.  and  MS.  have  urmyaya. 

10  KS.  has  this  word  ; MS.  has  aksinakebhyah 
(i.  e.  dksinaf  ) ; VS.  viksinatkebhyah. 


iv.  5.  9 — ] 


[360 


The  Offerings  to  Rudra 

r Homage  to  the  intelligent, 
s Homage  to  the  unconquerable.1 
t Homage  to  the  destroyers.2 3 
iv.  5.  10.  a O 3 chaser,  lord  of  the  Soma  plants, 

O waster,  red  and  blue, 

Frighten  not  nor  injure 
(Any)  of  these  people,  of  these  cattle  ; 

Be  not  one  of  these  injured.4 
b That  auspicious  form  of  thine,  O Eudra, 

Auspicious  and  ever  healing, 

Auspicious  and  healing  (form  of)  Eudra, 

With  that  show  mercy  on  us  for  life.5 * 
c This  prayer  we  offer  up  to  the  impetuous  Eudra, 

With  plaited  hair,  destroyer  of  men, 

That  health  be  for  our  bipeds  and  quadrupeds, 

And  that  all  in  this  village  be  prosperous  [1]  and  free  from  ill.' 
d Be  merciful  to  us,  O Eudra,  and  give  us  delight ; 

With  honour  let  us  worship  thee,  destroyer  of  men  ; 

The  health  and  wealth  which  father  Manu  won  by  sacrifice, 
May  we  attain  that,  O Eudra,  under  thy  leadership.7 
e Neither  our  great,  nor  our  small, 

Our  waxing  or  what  has  waxed, 

Do  thou  slay,  nor  father  nor  mother ; 

Injure  not,  O Eudra,  our  dear  bodies 8 [2]. 
f Harm  us  not  in  our  children,  our  descendants,  our  life  ; 

Harm  us  not  in  our  cattle,  in  our  horses  ; 

Smite  not  in  anger  our  heroes,  O Eudra ; 

With  oblations  let  us  serve  thee  with  honour.9 
g From  afar  to  thee,  slayer  of  cows,  and  slayer  of  men, 

Destroyer  of  heroes,  be  goodwill  for  us  ; 


1 MS.  has  absurdly  dnrhatebhyah. 

2 TS.  alone  has  this  word. 

3 Cf.  KS.  xvii.  16  ; KapS.  xxvii.  6 ; MS.  ii. 

9.  9 ; VS.  xvi.  47-53,  while  all  agree  in 
omitting  d-h. 

4 KS.,  MS.,  and  VS.  have  daridra  ; KS.  lias 

asdm  prajandm  in  e in  addition  to  the 

text ; MS.  has  only  esdm  pafundm  asdm 

prajandm  ; VS.  inverts  the  order  of  MS.  ; 

in  d KS.  has  bhair  md  raun  ; MS.  bhair  md 

run  ; VS.  bher  md  ron,  and  all  (except  KS. 
which  omits  ca)  mo  ca  nah  kim.  If  bheh 
is  caus.  it  is  an  unusual  use,  and  it 
would  be  easier  to  read  bhaih  as  a third 


person  aor.  of  bhl  (Whitney,  Sansk. 
Gramm.  § 889  ; Macdonell,  Ved.  Gramm. 
§ 534) ; rauk  or  rok  or  ruk  is  then  also 
a third  person. 

Tho  other  texts  invert  b and  c,  and  all  have 
rutdsya  in  c,  which  is  much  better  ; MS. 
reads  bhesajd  for  bhesajt. 

The  other  texts  have  imd — matih,  as  in  RV. 
i.  114.  1. 

This  is  RV.  i.  114.  2,  which  has  the  better 
reading  dyeje  in  o,  and  pranititu  in  d. 

This  is  RV.  i.  114.  7 without  variant. 

This  is  found  in  full  above  at  iii.  4.  11  h. 


361] 


[ — iv.  5.  11 


The  Offerings  to  Rudra 

Guard  us  and  accord  us  aid 
And  grant  us  protection  in  abundance.1 
h Praise  [3]  the  famous  youth,  mounted  on  the  chariot  seat, 
Dread  and  destructive  like  a fierce  wild  beast ; 

Being  praised,  O Rudra,  be  merciful  to  the  singer ; 

Let  thy  missiles  smite  down  another  than  us.2 
i May  the  missile  of  Rudra  spare  us, 

May  the  wrath  of  the  brilliant  evil  worker  (pass  over  us) ; 
Unstring  for  the  generous  donors  (thy)  strong  (bows) ; 

0 bounteous  one,  be  merciful  to  our  children  and  descendants.3 
k O most  bounteous,  most  auspicious, 

Be  auspicious  and  favourably  inclined  to  us ; 

Placing  down  thy  weapon  on  the  highest  tree, 

Clad  in  thy  skin,  come, 

And  approach  us  bearing  the  spear  [4]. 4 
I O blood-red  scatterer, 

Homage  to  thee,  O adorable  one  ; 

May  thy  thousand  missiles 
Smite  down  another  than  us.5 
m A thousandfold  in  thousands 
Are  the  missiles  in  thine  arms  ; 

0 adorable  one,  do  thou  turn  away 
The  points  of  those  which  thou  dost  rule.6 
iv.  5.11.  a The 7 Rudras  that  are  over  the  earth 
In  thousands  by  thousands, 

Their  bows  we  unstring 
At  a thousand  leagues.8 
b The  Bhavas  in  this  great  ocean, 

The  atmosphere 9 — 

c The  (^arvas  of  black  necks,  and  white  throats, 

Who  wander  below  on  the  earth  10 — 


1 This  is  RV.  i.  114.  10  which  is,  however, 

easier  to  construe,  as  are  is  followed  by 
goghnam  utd  purusaghndiii  ksdyadnra. 

2 This  is  RV.  ii.  33.  11  without  variant. 

3 RV.  ii.  33.  14  has  nidrasya  after  hetih  and 

ends  b with  mahi  gat,  while  it  reads  vrjyilh 
for  vrnaktu ; the  sense  of  c is  uncertain, 
it  may  refer  to  the  turning  away  of  the 
strong  (bow)  from  patrons. 

4 MS.  adds  edhi  and  in  d has  uc  cara  for  d cara 

and  inverts  e and  d,  but  for  c it  has 
a quite  different  line  ; VS.  agrees  with 
TS. 

5 KS.  has  vikirida,  MS.  vyakrda  (with  variants), 

10  [mas.  19] 


and  VS.  vikiridra;  the  sense  is  uncertain  ; 
KS.  has  anye  ’smin,  which  is  nonsense. 

6 KS.  and  MS.  have  hetdyas  tdva  bdhvoh  ; MS. 

and  VS.  have  sahasrafdh  and  KS.  sahasra- 
dha  sahdsrdni  and  kuru. 

7 Cf.  KS.  xvii.  16  ; KapS.  xxvii.  9 ; MS.  ii. 

9.  9 ; VS.  xvi.  54-66. 

8 KS.,  MS.,  and  VS.  have  dsamkhydta  sahd- 

srdni. 

9 KS.  and  MS.  add  ye,  and  with  VS.  add  c 

and  d from  a in  each  case. 

10  KS.  and  MS.  add  ye  and  have  d before  c ; 
VS.  agrees  with  TS.  in  omitting  ye  but 
with  KS.  and  MS.  in  order. 


iv.  5.  ll — ] 


[362 


The  Offerings  to  Rudra 

d The  Rudras  who  abide  in  the  sky, 

Of  black  necks  and  white  throats 1 2 — 
e Those  who  of  black  necks  and  ruddy, 

Grass  green,  are  in  the  trees  * — 

/ The  overlords  of  creatures, 

Without  top-knot,  with  braided  hair 3 — 
g Those  that  assault  men  in  their  food 
And  in  their  cups  as  they  drink 4 — 
h Those  that  guard  the  paths, 

Bearing  food,  warriors 5 — 
i Those  that  resort  to  fords  [1], 

With  spears  and  quivers 6 — 

Jc  The  Rudras  that  so  many  and  yet  more 
Occupy  the  quarters,  their  bows  we  unstring 
At  a thousand  leagues.7 

I m n Homage  to  the  Rudras  on  the  earth,  in  the  atmosphere,  in  the  sky, 
whose  arrows  are  food,  wind,  and  rain,  to  them  ten  eastwards,  ten  to  the 
south,  ten  to  the  west,  ten  to  the  north,  ten  upwards ; to  them  homage, 
be  they  merciful  to  us,  him  whom  we  hate  and  him  who  hateth  us,  I place 
him  within  your  jaws. 


PRAPATHAKA  VI 

The  Preparation  of  the  Fire 

iv.  6.  1.  a The8  strength  resting  on  the  stone,  the  hill, 

On  the  wind,  on  Parjanya,  on  the  breath  of  Varuna, 


1 All  agree  in  the  text. 

2 KS.  has  vanes u. 

3 All  agree  in  the  text  which  is  formally  un- 

metrieal,  ddhipatayah  being  no  doubt  to 
be  read  as  of  four  syllables. 

* KS.  has  pathmdm,  which  spoils  the  metre  ; 
it  has  aidamrdah,  MS.  has  ailamrddh  and 
VS.  ailavrddh ; the  second  part  is  un- 
certain in  form  and  sense ; VS.  has 
dyuryudhah  and  MS.  vo  yudhah  but  yavyu- 
dhah  seems  likely  to  be  correct. 

D MS.  has  srgdvantah  and  VS.  srkdhastdh. 

0 KS.  and  MS.  have  va  bis. 

7 The  action  apparently  is  that  of  stretching 
ten  fingers  as  the  comm,  suggests  ; MS. 
has  mrdantu,  and  MS.  and  VS.  have  tdm 

csdm  jdmbhc  dadhmah,  KS.  having  etdm  but 
dadhami ; in  every  case  te  remains  un- 
explained and  cannot  be  other  than  an 
anacoluthon.  Cf.  p.  850,  n.  3. 


8 Cf.  KS.  xvii.  17 ; xviii.  1 ; KapS.  xxviii.  1,  2; 
MS.  ii.  9.  9,  10  ; VS.  xvii.  1-16.  For  the 
Brahmana  see  TS.  v.  4. 4. 1-5.  3.  This  sec- 
tion contains  the  Mantras  for  the  moisten- 
ing of  the  fire  and  the  dragging  of  a frog, 
arced,  and  avakd  over  the  fire,  &c.  ; with 
a the  Adhvaryu  takes  a waterpot  and 
thrice  circumambulates  the  fire,  drench- 
ing it ; with  6 he  goes  round  thrico,  with- 
out pouring  out  water  after  putting  down 
the  pot  ; e-k  accompany  the  vikarsa  per- 
formed by  means  of  a long  pole  to  which 
the  frog,  &c.,  are  tied  ; l and  m accompany 
the  mounting  on  the  altar  ; n accompanies 
the  making  of  butter  offerings  on  the 
fire  or  the  perforated  brick  ; o and  p ac- 
company the  anointing  of  the  altar  with 
curds  mixed  with  honey  by  means  of 
a handful  of  Darbha  grass ; with  q he 
descends,  and  with  r and  s he  offers  an 


363] 


[ — iv.  6. 1 


The  Preparation  of  the  Fire 


Brought  together  from  the  waters,  from  the  plants,  from  the  trees  ; 
That  food  and  strength  do  ye,  0 Maruts,  bounteously  bestow  upon  us.’ 
b In  the  stone  is  thy  hunger;  let  thy  pain  reach  N.  N.,  whom  we  hate. 
c With  the  wind  of  the  ocean 
We  envelop  thee,  O Agni ; 

Be  thou  purifying  and  auspicious  to  us.2 
d With  the  caul  of  winter 
We  envelop  thee,  O Agni ; 

Be  thou  purifying  and  auspicious  to  us.3 
e Down  upon  earth  [1],  upon  the  reed, 

Upon  the  waters  lower  (do  thou  descend) ; 

Thou,  O Agni,  art  the  bile  of  the  waters,'1 
/ O female  frog,  with  these  come  hither ; 

Do  thou  make  this  sacrifice  of  ours 
Pure  in  hue  and  auspicious.6 
g Pure,  with  radiance  wonderful, 

On  earth  he  hath  shone  as  with  the  light  of  dawn.6 
h Who  (cometh)  to  battle, 

Moving  with  strength  as  on  Etafa’s  course, 

In  the  heat  unathirst,  immortal.7 
i 0 Agni,  the  purifying,  with  thy  light, 

O god,  with  thy  pleasant  tongue, 

Bring  hither  the  gods  [2],  and  sacrifice.8 
k Do  thou,  O shining  and  purifying  one, 

O Agni,  bring  hither  the  gods 
To  our  sacrifice  and  our  oblation.8 


oblation  to  Agni  ; see  Ap£S.  xvii.  12. 
4-7 ; 13.  5,  6 ; B£S.  x.  44,  60,  51 ; M£S. 
vi.  2.  4 ; K(JJS.  xviii.  2.  1-3.  12. 

1 KS. , MS.,  and  VS.  omit  rate — fiisme  ; KS. 

also  omits  isam  while  VS.  has  sdmbhrtam 
pdyah  ; in  our  b KS.  has  yam  dvismds  tarn 
te  fug  rchatu,  and  MS.  and  VS.  preface 
to  this  mdyi  ta  urg. 

2 KS.  adds  here  and  in  d a new  Pada,  anydns 

te  asmat  tapantu  hetayah. 

3 See  note  1. 

4 All  the  other  texts  have  acatara  except  that 

P.  in  MS.  has  avataram,  and  the  sense  is 
clear ; the  comm,  takes  the  sense  as 
atifayena  raksakatvam  yathd  bhavati,  but 
this  is  impossible  and  avattaram  as  dvas- 
taram  is  improbable. 

6  The  frog  is  here  female,  which  looks  as  if 
the  text  had  been  misunderstood  in  Ap. 
But  the  same  discrepancy  exits  already 
in  £B.  ix.  1.  2.  23. 


6 KS.,  MS.,  and  VS.  have  puvakdyd.  and  KS. 

has  ksatiul ; all  accent  as  TS.  ruruce, 
showing  that  the  sentence  is  not  really 
independent.  KS.  and  MS.  have  ketuna. 
RV.  vi.  15.  5 also  has  pdvakayd,  and 
Oldenberg  (Prolegomena,  p.  453)  points 
out  that  the  text  represents  a misunder- 
stood Sandhi.  Cf.  i.  4.  13  a;  p.  56,  n.  4. 

7 This  verse  is  connected  in  the  texts  with 

the  preceding,  but  even  so  the  two  verses 
have  no  finite  verb  if  ruruce  is  kept ; MS. 
invert  the  two  Padas,  which  end  at  nine 
and  ajdrah,  and  Sayana  takes  ghrne  as 
a verb,  dipyate.  KS.  and  KapS.  read  turo 
nd  for  turvan  (with  a v.  1.  thurcan  in  some 
MSS.  of  MS.  which  von  Schroeder  sup- 
ports from  the  Dhdtupdtha)  and  the  latter 
ydmany  for  ydmann,  and  reads  grne,  which 
is  also  found  in  the  Sanhita  MSS.  of  MS. 

8 These  verses  are  found  also  in  full  at  i.  3. 

14  z , aa  and  5.  5 t,  k. 


iv.  6.  1 — ] 


[364 


The  Preparation  of  the  Fire 


l This  is  the  meeting  of  the  waters, 

The  abode  of  the  ocean  ; 

May  thy  bolts  afflict  another  than  us  ; 

Be  thou  purifying  and  auspicious  to  us.1 
m Homage  to  thy  heat,  thy  blaze  ; 

Homage  be  to  thy  light ; 

May  thy  bolts  afflict  another  than  us  ; 

Be  thou  purifying  and  auspicious  to  us. 
n To  him  that  sitteth  in  man,  hail ! [3]  To  him  that  sitteth  in  the 
waters,  hail ! To  him  that  sitteth  in  the  wood,  hail ! To  him  that  sitteth 
on  the  strew,  hail ! To  him  that  findeth  the  heaven,  hail ! 
o Those  gods  among  gods,  worshipful  among  the  worshipful, 

Who  await  their  yearly  portion, 

Who  eat  not  oblations,  in  this  sacrifice 
Do  ye  delight  yourselves  with  honey  and  ghee.2 
p The  gods  who  above  the  gods  attained  godhead, 

Who  lead  the  way  to  this  holy  power, 

Without  whom  no  place  whatever  is  pure, 

Neither  on  the  heights  of  sky  or  earth  are  they.3 
q Giver  of  expiration  art  thou  [4],  of  inspiration,  of  cross-breathing, 
Giver  of  eyesight,  giver  of  splendour,  giver  of  wide  room  ; 

May  thy  bolts  afflict  another  than  us  ; 

Be  thou  purifying  and  auspicious  to  us.4 5 
r May  Agni  with  his  piercing  blaze 
Cast  down  every  foe  ; 

May  Agni  win  for  us  wealth.3 
s With  his  countenance  the  kindly  one 

Will  sacrifice  to  the  gods  for  us,  most  skilled  to  win  prosperity 
by  sacrifice ; 

Guardian  undeceived  and  protector  of  us, 

O Agni,  shine  forth  with  radiance  and  with  wealth.6 7 
iv.  6.  2.  a He 7 who  sat  down,  offering  all  these  beings, 

As  Hotr,  the  seer,  our  father, 


1 KS.  has  vimocanam  and  all  here  and  in  m 

have  anyans  for  anydm,  and  so  in  q. 

2 KS.,  MS.,  and  VS.  have  pibantu  for  juhu- 

dhvam. 

3 All  agree  in  this  verse,  which  in  dluima  is 

a little  obscure. 

4 KS.  has  vydnadah  second  ; MS.  and  VS. 

omit  cakiurduh. 

5 MS.  and  VS.  read  ydsat  and  vanate. 

0 None  of  the  other  Sanhitas  contain  this 
verse  here.  See  above,  iv.  3.  13  e. 

7 Cf.  KS.  xviii.  1,  2 ; KapS.  xxviii.  2;  MS. 


ii.  10.  2,  3 ; VS.  xvii.  17-32.  For  the 
Brahmana  see  TS.  v.  4.  5.  4.  This  section 
gives  the  Mantras  for  two  oblations  to 
Viijvakarman,  each  with  eight  ( a-h  and 
i-q ),  and  then  a verse  for  a rite  not  in- 
cluded in  the  sacrifice,  to  be  performed 
if  terror  comes  on  one  in  water,  viz.  an 
offering  to  the  water;  see  Ap£S.  xvii.  14. 
1-4  ; B<?S.  x.  51  ; M<?S.  vi.  2.  6 ; K£S. 
xviii.  3.  12,  13  ; B^S.  x.  59  uses  r as 
a second  Avablirtlia  libation  in  the  third 
pressing  (cf.  TS.  v.  4.  10). 


365] 


The  Oblations  to  Vigvakarman 


[ — iv.  6.  2 


He  seeking  wealth  with  prayer, 

Hath  entered  into  the  boon  of  the  first  of  coverers.1 


b Since  Vifvakarman  is  mighty  in  mind, 

Disposer,  ordainer,  and  highest  seer, 

Their  offerings  rejoice  in  food, 

Where  say  they  is  one  beyond  the  seven  Rsis.2 
c He  who  is  our  father,  our  begetter,  the  ordainer, 

Who  begot  us  from  being  unto  being  [1], 

Who  alone  assigneth  their  names  to  the  gods, 

Him  other  beings  approach  for  knowledge.3 
d Wealth  they  won  by  offering  to  him 

The  seers  of  old  like  singers  in  abundance, 

They  who  fashioned  these  beings  illumined  and  unillumined 
In  the  expanse  of  space.4 

e Ye  shall  not  find  him  who  produced  this  world  ; 

Another  thing  shall  be  betwixt  you  ; 

Enveloped  in  mist  and  with  stammering 
The  singers  of  hymns  move  enjoying  life.5 
/ Beyond  the  sky,  beyond  this  [2]  earth, 

Beyond  the  gods,  what  is  secret  from  the  Asuras, 

What  germ  first  did  the  waters  bear, 

When  all  the  gods  came  together?6 
g This  germ  the  waters  first  bore, 

When  all  the  gods  came  together  ; 

On  the  navel  of  the  unborn  is  set  the  one 
On  which  doth  rest  all  this  world.7 
h Vhjvakarman,  the  god,  was  born  ; 

Then  second  the  Gandharva  ; 

Third  the  father,  begetter  of  plants  [3] ; 

In  many  a place  did  he  deposit  the  germ  of  the  waters.8 
i Father  of  the  eye,  the  sage  with  his  mind, 


1 EY.  x.  81.  1 ; VS.,  MS.,  and  KS.  all  have 

asddat  and  prathamachdd  dvardn  ; the  exact 
sense  is  uncertain. 

3 RV.  x.  82.  2 has  vimana  dd  vihdydh  ; KS.  has 

vimana  yo  vyoma,  which  is  also  read  by 
KapS.  ; MS.  has  rimame ; KS.  has  the 
absurd  paramo  nd  samvfk ; in  c KS.  has 
sain  no  mahdni  sdm  iso  mahantdiii. 

5 RV.  x.  82.  3 and  VS.  have  a different  b,  dhd- 
mdni  veda  bhiivanani  vipvd  ; KS.  has  ninaya 
and  asti  for  eva  ; MS.  has  vidhartd. 

4 RV.  x.  82.  4 and  VS.  have  asurte  surte  rajasi 

nisatte  ; KS.  and  MS.  have  dravind ; KS. 

jdnimani  bhiind ; both  have  asdrtd  surte,  KS. 

nd  satta,  MS.  nisattd.  For  the  probable 


sense  see  Oldenberg,  Prolegomena,  p.  313. 

5 RV.  x.  82.  7 and  KS.,  MS.,  and  VS.  have 

babhuva. 

6 RV.  x.  82.  5 has  dsurair  ydd  asti  and  samd- 

pa<;yanta  ; so  VS.  and  KS  ; MS.  has  divah, 
prthivydh,  devebhya  asuraih  ydd  asti  and 
samagachanta  sarve. 

7 RV.  x.  82.  6 has  with  VS.  samapa^yanta  as 

in/;  so  VS.  and  MS.  ; in  d RV.  and  VS. 
have  yasmin  vi$vd  bhiivanani  tasthuh,  while 
MS.  has  ddhi  and  tasthuh  with  bhuvand  ; 
KS.  has  tatredam. 

8 Not  in  RV.  or  VS.  KS.  agrees  except  for 

cet  for  hi,  but  MS.  has,  besides  cet,  ddadhuh 
for  adadhat. 


iv.  6.  2 — ] 


[366 


The  Preparation  of  the  Fire 


Produced  these  two  worlds  rich  in  ghee, 

When  the  fore  ends  were  made  firm, 

Then  did  sky  and  earth  extend.1 
It  With  eyes  on  every  side,  with  a face  on  every  side, 

With  hands  on  every  side,  with  feet  on  every  side, 

The  one  god  producing  sky  and  earth 
Welds  them  together  with  arms,  with  wings.2 
I What  was  the  basis  ? 

Which  and  what  his  support  ? 

When  producing  earth  [4]  Vifvakarman,  all-seeing, 

Disclosed  the  sky  with  his  might.3 
m What  was  the  wood,  and  what  the  tree, 

Whence  they  formed  sky  and  earth  ? 

O ye  wise  ones,  inquire  with  your  minds 
On  what  he  stood  as  he  supported  the  worlds.4 
n Thy  highest,  lowest, 

Midmost  abodes  here,  0 Vi^vakarman, 

In  the  offering  do  thou  teach  thy  comrades,  0 faithful  one  ; 

Do  thou  thyself  sacrifice  to  thyself,  rejoicing.5 
o The  lord  of  speech,  Vifvakarman, 

Let  us  invoke  this  day  to  aid  us  [5],  thought  yoked  for  strength, 
May  he  delight  in  our  nearest  offerings, 

He  with  all  healing,  to  aid  (us),  the  doer  of  good  deeds.6 
jo  0 Vifvakarman,  waxing  great  with  the  oblation, 

Do  thou  thyself  sacrifice  to  thyself  rejoicing  ; 

May  the  others  around,  our  foes,  be  confused  ; 

May  our  patrons  here  be  rich.7 
q 0 Vifvakarman,  with  the  oblation  as  strengthening, 

Thou  didst  make  Indra,  the  protector,  free  from  scathe, 

To  him  the  clans  of  old  bowed  in  homage, 

That  he  might  be  dread,  to  be  severally  invoked.8 


1 RY.  x.  82.  1,  MS.  and  VS.  agree  ; KS.  in- 

verts the  position  of  dyavaprthivi  aprathetdm 
and  antd  adadrhanta  puree. 

2 RV.  x.  81.  3 and  VS.  have  vifvdtobdhuh, 

dhdmati , and  dydv&bhumi ; KS.  and  MS. 
have  yo  vifvacaksuh ; MS.  has  ddhamat, 
KS.  ndmate  and  ydjalraih.  The  accent  on 
ndmati  is  probably  due  to  the  antithesis 
sum — sum. 

s RV.  x.  81.  2,  MS.  and  VS.  have  kathdslt  and 
ydtah  ; KS.  has  kathdslt  but  ydd  it,  which 
is  very  easy. 

* RV.  x.  81.  4 and  VS.  have  dsa : all  accent 
prehata. 

6  RV.  x.  81.  6 and  VS.  end  with  vrdhdnah ; 


KS.  has  svdhite  and  it  and  MS.  have 
havisd.  It  is  not  certain  if  the  sense  is 
‘ sacrifice  thyself’  or  ‘ to  thyself’,  either 
sense  being  possible. 

6 RV.  x.  81.  7 and  VS.  have  manojuvam  and 

vifvdni  with  josal.  KS.  has  nedistham 
havandny  dgamat ; MS.  nedisthd  hdvand 
jujosa. 

7 RV.  x.  81.  6 and  the  other  texts  have  in  b 

prthivim  utd  dyam,  and  jandsah  for  sapatndh, 
save  that  VS.  has  sapatndh.  This  and  the 
next  verse  occur  in  Pratika  only  at  iv.  8. 
13  gg  and  hh. 

8 Not  in  RV.  but  in  the  rest  save  that  MS. 

has  daivih. 


367] 


[ — iv.  6.  3 


The  Agnipranayana 


iv.  6.  3. 


r To  the  ocean,  the  moving, 

The  lord  of  streams,  homage  ! 

To  the  lord  of  all  the  streams 
Do  ye  offer,  to  Vi^vakarman, 

Through  all  the  days  the  immortal  otfering.1 
a O 2 Agni,  to  whom  ghee  is  offered, 

Do  thou  lead  him  forward  ; 

Unite  him  with  increase  of  wealth, 

With  offspring  and  with  wealth.3 
b O Indra,  bring  him  to  the  fore, 

That  he  may  be  lord  over  his  fellows  ; 

Unite  him  with  splendour, 

That  he  may  assign  their  shares  to  the  gods.4 
c Him,  0 Agni,  do  thou  exalt 

In  whose  house  we  make  the  offering ; 

To  him  may  the  gods  lend  aid, 

And  he  the  lord  of  holy  power.5 
d May  the  All-gods  thee  [1], 

O Agni,  bear  up  with  their  thoughts  ; 

Be  thou  to  us  most  propitious, 

With  kindly  face,  abounding  in  light.6 
e May  the  five  regions  divine  aid  the  sacrifice, 

The  goddesses  driving  away  poverty  and  hostility, 

And  giving  to  the  lord  of  the  sacrifice  increase  of  wealth.7 
/ In  increase  of  wealth  the  sacrifice  hath  been  established, 
Waxing  great  on  the  kindled  fire, 

Grasped  with  hymns  as  wings,  to  be  adored  ; 

They  sacrificed  embracing  the  heated  cauldron.8 
g When  with  strength  the  gods  laboured  at  the  sacrifice 
For  the  divine  supporter,  the  enjoyer, 


1 Not  in  the  other  texts. 

* Cf.  KS.  xviii.  3;  KapS.  xxviii.  3 ; MS.  ii. 
10.  4,  5 ; VS.  xvii.  50-64.  For  the  Brali- 

mana  see  TS.  v.  4.  6.  This  section  gives 
the  Mantras  of  the  Agnipranayana  ; with 

a-c  the  Adhvaryu  takes  up  three  kindling- 
sticks  of  Udumbara,  and  with  d lifts  up 

Agni  in  the  pan,  and  with  e-i  takes  it 

away  from  the  Agnldh's  altar ; k and  l 
are  used  as  he  deposits  a stone  on  the 

Agnidh’s  altar,  and  m-p  as  he  goes  up  to 
the  tail  of  the  altar ; see  ApCS.  xvii.  14. 
5,  6,  9,  and  cf.  BgS.  x.  51  ; MgS.  vi.  2.  5 ; 
KgS.  xviii.  3.  14-21. 

8 KS.  has  ghrtenahutah  and,  for  dhanena 


ca,  bahum  kfdhi ; MS.  has  sam  enam 
varcasa  srja  and  then  as  KS.,  but  it  reads 
uttaram  ; KS.  agrees  with  TS.  in  a and  b 
and  with  KS.  in  e and  d. 

KS.  has  pratardm  and  all  have  bhagadah  ; 
MS.  has  rayas  posena  sam  srja. 

KS.  has  grhe  havir  dyne  tam ; MS.  and  VS. 
grhe  hams  tam  agne. 

This  is  found  above  in  full  also  at  iv.  2.  3 b. 
KS.  has  fivas  tvdm,  with  VS.  MS.  has 
not  the  verse  here. 

KS.,  MS.,  and  VS.  end  with  asthat  at  the  be- 
ginning of  /,  thus  in  all  cases  improving 
the  sense. 

KS.,  MS.,  and  VS.  end  with  a<;amanta  devah. 


iv.  6.  3 — ] 


[368 


The  Preparation  of  the  Fire 

Serving  the  gods,  benign,  with  a hundred  dx-inks  (was  it) ; 

The  gods  kept  embracing  the  sacrifice  [2].1 
h With  the  rays  of  the  sun,  with  tawny  hail-, 

Savitr  hath  raised  before  (us)  his  unending  light ; 

On  his  instigation  fareth  Pusan  the  god, 

The  guardian,  gazing  on  all  things.2 
i The  gods  stand  serving  as  priests  for  the  gods  ; 

Ready  (is  it)  for  the  immolator,  let  the  immolator  sacrifice  ; 

Where  the  fourth  offering  goeth  to  the  oblation, 

Thence  let  our  pure  invocations  be  accepted.3 
Ti  As  measurer  he  standeth  in  the  midst  of  the  sky, 

Filling  the  two  worlds  and  the  atmosphere  ; 

The  all-reaching  [3],  the  butter-reaching,  he  discerneth, 

Between  the  eastern  and  the  western  mark.4 
I Bull,  ocean,  ruddy  bird, 

He  hath  entered  the  birthplace  of  his  ancient  sire  ; 

In  the  middle  of  the  sky  is  the  dappled  stone  set  down  ; 

He  hath  stepped  apart,  he  guardeth  the  two  ends  of  space.5 
m All  songs  have  caused  Indra  to  wax 
To  encompass  the  ocean, 

Best  charioteer  of  chax-ioteers, 

True  lord  and  lord  of  strength.6 
n Let  the  sacrifice  invite  favour,  and  bring  (to  us)  the  gods ; let  the 
god,  Agni,  offer  and  bring  (to  us)  the  gods.7 
o With  the  impulse  of  strength, 

With  elevation  he  hath  seized  me ; 

Then  Indx-a  hath  made  my  enemies 


1 KS.  and  MS.  have  fatapdt  and  omit  devah ; 

VS.  agrees  with  TS.  but  adds  as  d devah — 
asthur  from  our  i. 

2 This  is  RV.  x.  139.  2,  which  has  prasave  and 

vidvan  for  devah  ; VS.  agrees,  and  KS.  and 
MS.  have  prasave,  which  is  much  easier 
than  prasavdm  which,  however,  must 
have  the  same  sense. 

3 KS.  has  adhvariydntah ; it  runs  on  vltam 

famitam  famitd  yajddhyai ; MS.  has  devesu 
and  f amitrd  famitam  ydjadhyai ; VS.  fami- 
tdm  havih  famitd  yajddhyai.  The  text  of 

TS.  yields  a conceivable  sense,  and  fami- 

id  need  not  be  altered  to  famitrd  ; Mahi- 
dhara  on  VS.  claims  that  it  is  = f amitrd . 

The  schol.  here  renders  as  nom.  The 
fourth  sacrifice  is  obscure  ; according  to 
£B.  ix.  2.  3.  11  it  is  the  part  following 
the  muttering  of  the  Adlivaryu,  the 


chants  of  the  Hotr  and  the  Apratiratha 
song  (here  iv.  6.  4)  of  the  Brahman  ; the 
schol.  takes  it  as  following  on  the  Adh- 
varyu’s  work,  the  bringing  up  to  the 
slaughterer,  and  the  slaying.  KS.,  MS., 
and  VS.  have  vukdh,  not  pavakah,  which 
the  schol.  takes  as  meaning  the  fires,  but 
which  is  perhaps  acc.  with  dfisah.  The 
Brahmana  gives  no  help. 

4  In  RV.  x.  139.  2 nrcdksdh  begins  the  verse  ; 
but  all  the  Yajus  texts  agree  in  vimdnah. 
The  unnamed  objects  are  probably  the 
ladles,  but  ‘quarters’,  ‘pastures’,  ‘altars’ 
are  possibilities. 

c KS.  has  samudre,  a mere  blunder.  In  RV. 
v.  47.  3 arusdh  is  read. 

« So  RV.  i.  11.  1. 

7 So  MS.  with  another  verse  ; KS.  and  VS. 
have  not  devan , and  KS.  has  sumnahuh. 


[ — iv.  6.  4 


369] 


The  Apratiratha  Hymn 


Humble  by  depression.1 
p The  gods  have  increased  my  prayer, 

Which  is  elevation  and  depression  ; 

Then  do  ye,  O Indra  and  Agni, 

Scatter  my  foes  on  every  side.1 

iv.  6.  4.  a Swift,2 *  like  a bull  sharpening  his  horns,  the  warrior 
Fond  of  slaughter,  disturber  of  the  people, 

Bellowing,  unwinking,  sole  hero, 

Indra  at  once  conquered  a hundred  hosts.® 
b With  the  bellowing,  unwinking,  conquering, 

Fighter,  hard  to  overthrow,  and  daring  Indra, 

With  Indra  do  ye  conquer,  do  ye  withstand 

The  foe,  O heroes,  with  the  strong  one  who  holdeth  the  arrow  in  his 
hands.4 * * 

c He  is  mighty  with  those  who  have  arrows  in  their  hands  and  quivers, 
Indra  who  joineth  hosts  with  his  band, 

Conquering  in  combat,  drinker  of  Soma,  with  many  a band, 

With  bow  uplifted,  and  shooter  with  well-drawn  arrows.® 
d 0 Brhaspati,  fly  round  with  thy  chariot  [1], 

Slaying  the  foe,  driving  away  the  enemy  ; 

Defeating  hosts,  destroyer,  victor  in  battle, 

Be  thou  protector  of  our  chariots.® 

e The  cleaver  of  the  cowstalls,  finder  of  the  cows,  with  the  thunderbolt 
on  his  arm, 

Victorious,  crushing  in  might  a host, 

Be  heroes,  0 my  fellows,  like  him  ; 

O comrades,  follow  in  Indra’s  footsteps.7 
/ Conspicuous  by  might,  strong,  heroic, 

Enduring,  mighty,  steadfast,  dread, 

Surpassing  heroes  and  warriors  born  of  strength, 

Do  thou,  winning  kine,  mount,  0 Indra,  thy  victorious  car.8 


1 This  and  the  next  verse  occur  in  full  also 

in  i.  1.  13  a and  b ; 6.  4 m and  ».  MS. 
simply  alludes  to  them,  but  KS.  and  VS. 
give  them  in  full,  KS.  having  in  o uda- 
jtgrrbkam  and  in  p udgrabhaf  ca  nigrabhdf 
ca  with  devan  and  avivrdfiat,  while  VS. 
has  in  o prasava. 

2 Cf.  KS.  xviii.  5 ; KapS.  xxviii.  5 ; MS.  ii. 

10.  4 ; VS.  xvii.  33—49.  For  the  Brahmana 
see  TS.  v.  4.  6.  3,  4.  This  section  gives 

the  Apratiratha  hymn  said  by  the  dvitiyo 

hota,  according  to  v.  4.  6.  3 and  Baudh.,  or 

the  Brahman  or  Maitravaruna  or  Prati- 

prasthatr  as  he  follows  the  fire  when  it 

is  taken  forward  ; AppS.  xvii.  14.  7 ; 
11  [h.o.s.  is] 


BpS.  x.  51  ; MpS.  vi.  2.  5 ; KpS.  xviii. 
3.  17  ; cf.  xi.  1.  9 ; xiii.  3.  10. 

3 This  is  RV.  x.  103.  1 without  variant. 

4 RV.  x.  103.  2. 

5 RV.  x.  103.  3 ; MS.  has  sdmsrstasu  yutsu 

which  is  rather  easier. 

« RV.  x.  103.  4. 

7 RV.  x.  103.  5 ; KS.  has  ajmd  (here  clearly 

concrete  = agmen ) and  vijayadhvam. 

8 RV.  x.  103.  6 ; KS.  lias  sakojij  jaitrayano  (see 

Vedic  Index,  i.  289)  and  MS.  sahojit;  but 
KapS.  has  jaitram  iddm  and  the  text  of 
RV.,  TS.,  and  VS.  is  clearly  correct.  KS. 
has  abhisatod. 


iv.  6.  4 — ] The  Preparation  of  the  Fire  [370 

g In  might  penetrating  the  cowstalls, 

Impetuous  [2],  the  hero,  Indra,  with  wrath  a hundredfold, 

Hard  to  resist,  enduring  in  battle,  unovercomable, 

May  he  aid  our  armies  in  the  battles.1 
h Indra  (be)  their  leader,  and  let  Brliaspati, 

The  sacrificial  fee,  the  sacrifice  and  Soma  go  before  ; 

Let  the  Maruts  precede  the  hosts  divine, 

That  overthrow  and  conquer.2 
i Of  Indra,  the  strong,  of  Varuna,  the  king, 

Of  the  Adityas,  of  the  Maruts  the  mighty  host — 

The  voice  hath  ascended  of  the  gods 
Great-hearted  that  shake  the  worlds  as  they  conquer.3 
Tc  Ours  (be)  Indra,  when  the  standards  meet ; 

Ours  be  the  arrows  that  conquer  [3]  ; 

Ours  be  the  heroes  who  are  victors, 

And  us  do  ye  aid,  O gods,  at  our  invocations.4 
I Exalt  our  weapons,  0 bounteous  one, 

Exalt  the  might  of  my  warriors  ; 

Exalt  the  strength  of  the  steed,  0 slayer  of  Vrtra, 

Let  the  sound  of  the  conquering  chariots  arise.5 
m Go  ye  forward,  O heroes ; conquer  ; 

Be  your  arms  strong  ; 

May  Indra  accord  you  protection 
That  ye  may  be  unassailable.0 
n Let  loose,  fly  forward, 

O arrow,  expelled  with  holy  power  ; 

Go  to  our  foes,  and  enter  [4]  them  ; 

Not  one  of  them  do  thou  spare.7 
0 Thy  vital  parts  I clothe  with  armour  ; 

’ May  Soma,  the  king,  cover  thee  with  immortality, 

Space  broader  than  broad  be  thine  ; 

May  the  gods  take  delight  in  thy  victory.8 


RV.  x.  103.  7 ; KS.  and  YS.  have  ’dayah, 
while  MS.  has  addyah.  It  is  possible 
that  a-ddya  is  the  sense  : ‘ who  has  no 
wergeld  ’,  meaning  that  his  value  is  such 
that  nothing  could  make  up  for  his 
slaying, or  simply  ‘who  cannot  be  killed’. 

RV.  x.  103.  8 has  dgram  ; so  VS  ; KS.  and 
MS.  have  rnadhye. 

RV.  x.  103.  9. 

RV.  x.  103.  11  ; KS.  and  MS.  have  bharesva. 

RV.  x.  103.  10  has  mdnansi  and  yantu  ghosdh  ; 
so  VS. ; KS.  and  MS.  omit  this  and  the 
next  verses,  which  are  alternatives  ac- 


cording to  the  comm.,  and  are  ignored  by 
Ap.  and  Baudh.  and  also  by  the  Brah- 
mana,  just  as  the  £B.  ix.  2.  3.  6 recognizes 
only  twelve  verses,  not  as  in  the  text  of 
VS.  seventeen.  Cf.  Weber,  Ind.  Stud. 
xiii.  279,  n.  1 ; Oldenberg,  Prolegomena, 
p.  247  ; Pgveda-Noten,  ii.  322,  n.  2. 

6 RV.  x.  103.  13  omits  upa,  inserts  b and  c, 

reading  ugrah  ; so  VS. 

7 RV.  vi.  75.  16,  which  has  padyasva  for  vifa, 

and  mdtnisdm,  and  VS.  agrees  with  RV. 

8 RV.  vi.  75.  18,  which  has  vdrmand  and 

vdrunas  te  krnotu  ; so  VS. 


371] 


[ — iv.  6.  5 


The  Placing  of  the  Fire 

p When  the  arrows  fly  together 
Like  boys  unshorn, 

Then  may  Indra,  slayer  of  foes, 

Accord  us  protection  for  ever.1 * 
iv.  6.  5.  a Along*  the  eastern  quarter  do  thou  advance,  wise  one  ; 
Be  thou,  O Agni,  of  Agni  the  harbinger  here  ; 

Illumine  with  thy  radiance  all  the  regions  ; 

Confer  strength  on  our  bipeds  and  quadrupeds.3 * * 
b Mount  ye,  with  Agni,  to  the  vault, 

Bearing  him  of  the  pan  in  your  hands  ; 

Having  gone  to  the  ridge  of  the  sky,  to  the  heaven. 

Do  ye  eat,  mingled  with  the  gods.1 
c From  earth  have  I mounted  to  the  atmosphere  ; 

From  the  atmosphere  have  I mounted  to  the  sky  ; 
From  the  ridge  of  the  vault  of  the  sky 
Have  I attained  the  heaven,  the  light  [1]. 
d Going  to  the  heaven,  they  look  not  away  ; 

They  mount  the  sky,  the  two  worlds, 

They  who  extended,  wisely, 

The  sacrifice,  streaming  on  every  side.6 
e O Agni,  advance,  first  of  worshippers, 

Eye  of  gods  and  mortals  ; 

Pressing  on  in  unison  with  the  Bhrgus, 

Let  the  sacrificers  go  to  heaven,  to  prosperity.7 
f Night  and  the  dawn,  one-minded,  but  of  various  form, 
United  suckle  one  child  ; 

The  radiant  one  shineth  between  sky  and  earth  ; 


1 RY.  vi.  75.  17  agrees  in  a,  b,  and  d,  but 

with  vipaha,  as  in  TS.  iv.  6.  6.  3,  while 
in  iv.  6.  2.  6 vipia  aha  is  read. 

a Cf.  KS.  xviii.  4,  6 ; KapS.  xxviii.  4,  6 ; 
MS.  ii.  10.  6 ; 11.  1 ; VS.  xvii.  65-86. 

For  the  Brahmana  see  TS.  v.  4.  7.  This 
section  contains  the  Mantras  for  the 
placing  of  the  fire ; with  a-ethe  Adhvaryu 
mounts  the  altar  ; with  / and  g he  offers 
on  the  perforated  brick  a spoonful  of 

ghee  ; with  h-i  he  places  the  fire  on  the 

brick  (this  version  reckons  bhasd  as  be- 

ginning a Mantra) ; with  k he  puts  on 
a stick  of  Udumbara,  with  l one  of  Vi- 
kankata,  with  m one  of  garni ; then 
filling  the  dipping-ladle  with  twelve  lots, 
he  offers  a full  oblation  with  n ; the  rest 
of  the  Mantras  accompany  an  offering  of 
cakes  to  the  Maruts,  there  being  seven  of 


these  offerings  ; see  ApQS.  xvii.  15.  1-7  ; 
16,  4,  and  cf.  BgS.  x.  52,  53 ; M£S.  vi. 
2.  5 ; KgS.  xviii.  4.  1-25. 

3 KS.  has  puro  ague,  didyat ; MS.  (i.  6.  2)  has 

puro  agnih  and  didyat ; VS.  agrees  with 
MS.  in  puro  agnih. 

4 The  other  texts  have  ddhvam,  also  read  in 

several  MSS.  here. 

5 AV.  iv.  14.  3 has  prsthat  also  in  a and  omits 

i it  before  antariksam.  KS.,  MS.,  and  VS. 
agree  with  TS. 

6 AV.  iv.  14.  4 and  the  other  Sanhitas  agree  ; 

rodasi  may  possibly  be  pressed  to  mean 
‘they  mount  through  the  two  (lower) 
worlds  to  the  sky  ’,  but  this  is  very  un- 
likely, though  Griffith  on  VS.  so  takes  it. 

7 AV.  iv.  14.  5 has  devatanam  and  manusandm  ; 

MS.  has  saha  ; KS.  and  MS.  have  deva- 
yatdm. 


iv.  6.  5 — ] 


[372 


The  Preparation  of  the  Fire 

The  gods,  granters  of  wealth,  support  Agni.1 
g 0 Agni,  of  a thousand  eyes  [2],  of  a hundred  heads, 

A hundred  are  thy  expirations,  a thousand  thine  inspirations  ; 

Thou  art  lord  of  wealth  a thousandfold  ; 

To  thee  as  such  let  us  pay  homage  for  strength,  hail ! 2 
h Thou  art  the  winged  bird,  sit  on  the  earth ; sit  on  the  ridge  of 
earth ; with  thy  blaze  fill  the  atmosphere,  with  thy  light  establish  the 
sky,  with  thy  brilliance  make  firm  the  quarters.3 
i Receiving  offering,  fair  of  face,  0 Agni ; 

Sit  down  in  front  in  thine  own  birthplace,  in  due  order  ; 

In  this  higher  place, 

O All-gods  [3],  do  ye  sit  with  the  sacrificer.4 * 
Tc  Enkindled,  O Agni,  shine  before  us, 

O most  youthful,  with  unfailing  beam  ; 

Ever  upon  thee  strength  awaiteth.6 
I Let  us  pay  homage  to  thee  in  thy  highest  birth,  O Agni ; 

Let  us  pay  homage  with  praises  in  thy  lower  abode  ; 

The  place  of  birth  whence  thou  didst  come,  to  that  I offer  ; 

In  thee  when  kindled  they  offered  the  oblations.6 
m That  various  lovingkindness  given  to  all  men, 

Of  Savitr,  the  adorable,  I choose, 

That  mighty  fat  cow  of  his  which  Kanva  milked, 

Streaming  with  a thousand  (draughts)  of  milk  [4].7 
n Seven  are  thy  kindling-sticks,  O Agni,  seven  thy  tongues, 

Seven  seers,  seven  dear  abodes  ; 

Seven  Hotras  sevenfold  sacrifice  to  thee  ; 

Seven  birthplaces  with  ghee  do  thou  fill.8 
o Such  like,  other  like,  thus  like,  similar,  measured,  commensurate, 
harmonious ; 9 

p Of  pure  radiance,  of  varied  radiance,  of  true  radiance,  the  radiant,  true, 
protector  of  holy  order,  beyond  distress  [5]  ; 


1 This  verse  is  found  in  full  above  at  iv.  1. 

10  n ; below  iv.  7.  12  h. 

2 KS.  has  fatatejah  and  like  VS.  vyanah. 

3 All  agree  in  this  verse. 

* YS.  has  so dhuyu,  while  the  schol.  has  sadh- 

vlm  as  the  explanation  ; the  use  is  clearly 
adverbial. 

6 All  agree  in  this  verse  with  RV.  vii.  1.  3. 

8 RV.  ii.  9.  3 exactly  agrees  ; KS.  and  MS. 
have  ydjd  but  KapS.  yaje,  and  KS.  has 
juhumah. 

7 All  agree  in  this  verse. 

8 This  is  found  in  full  also  above  at  i.  5.  3 h ; 

KS.  has  anuvidvan  only  after  hotrah. 


9  There  are  here  five  lists  of  seven,  for  sand  t 
yield  one  set  of  seven  ; KS.  has  the  same 
set  in  order  p,  o,  r,  q and  agrees  in  the 
rest,  save  that  it  adds  dbhavan  before 
evdm  in  u;  in  MS.  the  order  is  p,  q,  r,  o 
and  dbhavan  is  similarly  read  ; in  VS. 
p,  o,  r,  q,  and  in  addition  there  are  two 
more  sets  (xvii.  85)  : all  agree  in  anti- 
mitrah  as  against  antyamitrah  ; o and  p are 
found  above  at  i.  8. 13  / and  g ; KS.,  MS., 
and  VS.  have  in  o as  the  second  pair 
sddrh  and  prdtisadrh,  and  VS.  has  not 
only  dbhavan  before  evdm  but  also  before 
yathd.  The  verses  are  quasi-mctrical. 


373] 


The  Horse  Sacrifice  [ — iv.  6.  6 

q Winning  holy  order,  winning  truth,  host-conquering,  having  a good 
host,  with  foes  within,  with  foes  afar,  the  troop  ; 

r Holy  order,  true,  secure,  supporting,  supporter,  upholder,  upholding ; 
s Such  like,  thus  like,  do  ye  come  to  us,  similar  and  equal. 
t Measured  and  commensurate,  to  aid  us,  harmonious,  at  this  sacrifice, 
O Maruts. 

u On  Indra  attend  the  divine  folk,  the  Maruts ; even  as  the  divine 
folk,  the  Maruts,  attend  on  Indra,  so  may  the  folk  divine  and  human, 
attend  on  this  sacrificer.1 


The  Horse  Sacrifice 

iv.  6.  6.  a As 2 of  a thunder-cloud  is  the  face  of  the  warrior 
As  he  advanceth  to  the  lap  of  the  battles  ; 

Be  victorious  with  unpierced  body  ; 

Let  the  might  of  thine  armour-  protect  thee.3 
b By  the  bow  cows,  by  the  bow  the  contest  may  we  win, 

By  the  bow  dread  battles  may  we  win  ; 

The  bow  doth  work  displeasure  to  the  foe  ; 

By  the  bow  let  us  win  in  all  the  quarters.4 * 
c As  if  about  to  speak  it  approacheth  the  ear, 

Embracing  its  dear  comrade, 

Like  a woman  this  bowstring  twangeth  stretched  over  the  bow  [1], 
Saving  in  the  battle.6 

d They  coming  together  as  a maiden  to  the  assembly, 

As  a mother  her  child,  shall  bear  (the  arrow)  in  their  lap  ; 

In  unison  shall  they  pierce  the  foes, 

These  two  ends  springing  asunder,  the  enemies.6 
e Father  of  many  (daughters),  many  his  sons, 


1 The  acc.  is  due  to  the  anu  in  anuvartmdnah ; 

cf.  Delbriick,  Altind.  Synt.  p.  181,  who 
does  not  cite  this  case. 

2 Cf.  KSAcjvamedha,  vi.  1 ; MS.  iii.  16.  3 ; 

VS.  xxix.  38-57.  This  section,  which  is 
part  of  the  A^amedha  ritual,  deals  with 
the  putting  on  of  the  corselet  and  armour 

and  the  making  ready  of  the  chariot ; 
a accompanies  the  putting  on  of  the 
corselet,  6 the  taking  of  the  bow  ; with  c 
the  bowstring  is  stroked;  with  d the 
two  ends  of  the  string  are  brought  to- 

gether ; with  e the  quiver  'is  put  on  the 
back ; with/the  charioteer  and  with  g the 
steeds  are  addressed ; i-l  are  used  in 

adoration  of  the  Pitre  ; with  m he  touches 
a stone  (if  afmanam  be  read  with  Q),  and 
takes  the  whip  with  n,  and  addresses  the 
handguard  with  o,  and  with  p-t  the 


chariot ; with  u th^y  make  all  the  drums 
sound  at  one  time ; h is  used  for  the 
placing  of  the  chariot  on  its  stand  which 
of  course  is  not  in  place  at  this  point  of 
the  ritual  but  follows  on  the  other  actions 
at  the  end  of  the  rite  ; see  Ap£S.  xx.  16. 
4-14,  18;  M£S.  ix.  2.  3,  4;  K<?S.  does 
not  include  this  hymn.  In  BQS.  x.  24 
a-n  accompany  the  girding  of  the  sacri- 
ficer ; o-q  the  adoration  of  the  chariot ; 
r-t  the  sounding  of  the  drum. 

3 This  is  RV.  vi.  75.  1 without  variant. 

4 RV.  vi.  75.  2. 

s RV.  vi.  75.  3 : fihkte  may  refer  to  the 
‘ whisper  ’ of  the  bowstring  ; see  Griffith, 
Hymns  of  the  Eigveda,  i.  646  n. 

6 RV.  vi.  75.  4 yosct  sing,  seems  correct,  as 
matd  is  sing.  For  samana  cf.  Vedic  Index, 
ii.  429. 


iv.  6.  6 — ■] 


[374 


The  Horse  Sacrifice 


He  whizzeth  as  he  goeth  to  battle, 

The  quiver,  slung  on  the  back,  yielding  its  content, 

Doth  conquer  every  band  and  army.1 
f Standing  on  the  chariot  he  guideth  his  steeds  before  him 
Wheresoever  he  desireth,  good  charioteer  ; 

The  might  of  the  reins  [2]  do  ye  admire  ; 

The  reins  behind  obey  the  mind  (of  the  driver).2 
g Shrilly  the  strong-hooved  horses  neigh, 

As  with  the  cars  they  show  their  strength  ; 

Trampling  with  their  forefeet  the  enemy 
They  unflinchingly  destroy  the  foe.3 
h The  chariot-bearer  is  his  oblation  by  name, 

Where  is  deposited  his  armour  and  his  weapon  ; 

Then  may  we  sit  on  the  strong  car, 

All  the  days,  with  friendly  hearts.4 * 
i The  fathers  with  pleasant  seats,  granting  strength, 

A support  in  trouble  mighty  and  profound, 

With  varied  hosts,  with  arrows  to  strengthen  them,  free, 

With  real  heroes,  broad  conquerors  of  hosts.6 
Jc  The  Brahmans  [3],  the  fathers  worthy  of  the  Soma, 

And  sky  and  earth,  unequalled  be  propitious  to  us  ; 

May  Pusan  guard  us  from  misfortune,  us  that  prosper  holy  order 
Do  thou  guard  ; may  no  foe  overpower  us.6 
I A feather  her  garment,  a deer  her  tooth, 

Tied  with  cowhide  she  flieth  shot  forth  ; 

Where  men  run  together  and  apart, 

There  may  the  arrows  accord  us  protection.7 
m O thou  of  straight  path,  avoid  us  ; 

Be  our  body  as  of  stone  ; 

May  Soma  favour  us, 

And  Aditi  [4]  grant  protection.8 


1 RV.  vi.  75.  5.  2 RV.  vi.  75.  6. 

* RV.  vi.  75.  7 ; for  dnapavyayantah,  Oldenberg 

has  ‘ nicht  entkleidend  ’. 

* KS.  and  VS.  agree  in  having  this  verse  in 

order  as  in  RV.  vi.  75.  8.  But  MS.  here 

interpolates  p,  q,  and  r.  There  can  be  no 

doubt  as  to  the  authenticity  of  this  verse  ; 

see  Oldenberg,  Rgveda-Noten,  i.  415,  who 
has  overlooked  the  fact  that  ApQS.  xx. 
16.  18  recognizes  v.  8.  Oldenberg,  p.  416, 
gives  two  explanations  as  possible  for  a ; 
the  warrior’s  offering  is  his  wagon  rest 
(which  would  be  combined  with  Geldner’s 
view  (Ved.  Stud.  ii.  275  ; Kommentar,  p.  100) 
that  havih  is  an  abbreviation  for  havir- 


dhana ),  i.  e.  his  object  is  war,  just  as  the 
priest’s  is  sacrifice,  or  the  oblation  is  the 
real  substance  on  which  the  armour  all 
depends. 

5 The  verb  to  be  understood  is  probably  ‘ be 

propitious’  as  in  k;  the  ritual  here  is 
so  far  suggestive  ; but  l is  absurdly  tacked 
on  to  i and  k.  This  is  RV.  vi.  76.  9. 

6 RV.  vi.  75.  10.  MS.  has  ubhe  stam  for  and- 

hasa ; rdksd  is  doubtless  correct  and  not 
raksah  as  suggested  by  Delbriick  ; see 
Oldenberg,  p.  416 ; rtavrdhah  without 
accent  cannot  be  rendered. 

7 RV.  vi.  75.  11. 

8 RV.  vi.  75.  12.  KS.  has  absurdly  vrflte. 


375] 


[ — IV.  6.  7 


The  Arming  of  the  War  nor 

n Their  backs  it  smites, 

Their  thighs  it  belabours  ; 

O horse-whip,  do  ye  stimulate 
The  skilled  horses  in  the  battles.1 
o Like  a snake  with  its  coils  it  encircleth  his  arm, 

Fending  off  the  friction  of  the  bowstring, 

Let  the  hand-guard,  knowing  all  cunning, 

Manfully  guard  the  man  on  all  sides.2 * * 
p 0 lord  of  the  forest,  be  strong  of  limb, 

Our  comrade,  efficacious,  of  great  strength  ; 

Thou  art  tied  with  cowhide,  be  thou  strong  ; 

Let  him  that  mounteth  thee  conquer  what  is  to  be  conquered.5 
q From  sky,  from  earth  [5J  is  might  collected, 

From  trees  is  strength  gathered  ; 

The  might  of  the  waters  surrounded  with  the  kine, 

Indra’s  thunderbolt,  the  chariot,  do  thou  adore  with  oblation. A 
r The  thunderbolt  of  Indra,  the  face  of  the  Maruts, 

The  embryo  of  Mitra,  the  navel  of  Varuna, 

Do  thou,  accepting  this  our  sacrifice, 

O chariot  divine,  take  to  thyself  the  oblations.5 
s Roar  to  earth  and  sky  ; 

Let  the  scattered  world  be  ware  of  thee  in  many  places  ; 

Do  thou,  O drum,  in  unison  with  Indra  and  the  gods  [6], 
Drive  away  the  foe  further  than  far.6 
t Roar  thou  ! Grant  us  force  and  might. 

Thunder,  overthrowing  obstacles ; 

Snort  away,  0 drum,  misfortune  hence  ; 

India’s  fist  art  thou  ; show  thy  strength.7 
u Drive  to  us  those,  and  these  make  to  come  to  us  ; 

The  drum  speaketh  aloud  for  a signal  (of  battle) ; 

Our  heroes  winged  with  steeds  meet  together ; 

Be  our  chariotmen  victorious,  0 Indra.8 
iv.  6.  7.  o When 9 first  thou  didst  cry  on  birth, 


1 RV.  vi.  75.  13.  MS.  lias  jighnatu  or  (P) 

jighnati,  and  absurdly  nodaya  : it  inverts 
n and  o. 

2 RV.  vi.  75.  14.  hastaghndh  must  be  nom.  as 

Oldenberg  shows.  Cf.  also  Vedic  Index, 

ii.  501. 

s Verses  p-u  are  found  in  RV.  vi.  47.  26-31 

and  AV.  vi.  125,  126. 

* RV.  vi.  47.  27.  MS.  has  antariksdt  for  oja 
lidbhrtam  and  in  b avrtam ; AV.  has  in  c 

abhrtam. 


5 RV.  vi.  47.  28.  AV.  has  ojah  and  the 

metrically  correct  sd  imam. 

6 RV.  vi.  47.  29.  AV.  has  vanvatam  ; MS. 

drat. 

1 RV.  vi.  47.  30.  AV.  has  abhi  stana  and  sedha 
with  duchunam  ; KS.  and  MS.  with  RV. 
have  duchunah. 

8 RV.  vi.  47.  31.  AV.  has  a quite  different  a, 

vavaditu,  patantu  ; MS.  has  carantu. 

9 Cf.  KSAfvamedha,  vi.  3 (xl.  6) ; VS.  xxix. 

12-24.  MS.  omits  this  section,  which 


iv.  6.  7 — ] 


[376 


The  Horse  Sacrifice 

Arising  from  the  ocean  or  the  dust, 

The  wings  of  the  eagle,  the  limbs  of  the  gazelle, 

That  is  thy  famed  birth,  O steed.1 
b The  steed  given  by  Yama  hath  Trita  yoked, 

It  Indra  first  mounted, 

The  bridle  of  it  the  Gandharva  grasped ; 

O Vasus,  from  the  sun  ye  fashioned  the  steed.2 
c Thou  art  Yama,  O steed,  thou  art  Aditya ; 

Thou  art  Trita  by  secret  ordinance  ; 

Thou  art  entirely  separated  from  Soma  [1]  ; 

Three,  they  say,  are  thy  bonds  in  the  sky.3 
d Three,  they  say,  are  thy  bonds  in  the  sky, 

Three  in  the  waters,  three  within  the  ocean  ; 

And  like  Varuna  to  me  thou  appearest,  O steed, 
Where,  say  they,  is  thy  highest  birthplace.4 
e These,  O swift  one,  are  thy  cleansings, 

These  the  placings  down  of  thy  hooves  in  victory  ; 
Here  I have  seen  thy  fair  ropes, 

Which  the  guards  of  holy  order  guard.6 
/ The  self  of  thee  with  my  mind  I perceived  from  afar, 
Flying  with  wings  from  below  through  the  sky  [2]  ; 
Thy  head  I saw  speeding  with  wings 
On  paths  fair  and  dustless.6 
g Here  I saw  thy  highest  form, 

Eager  to  win  food  in  the  footstep  of  the  cow  ; 

When  a mortal  man  pleaseth  thy  taste, 

Then  most  greedily  dost  thou  consume  the  plants.7 
h Thee  follows  the  chariot,  thee  the  lover,  O steed, 
Thee  the  kine,  thee  the  portion  of  maidens  ; 

Thy  friendship  the  companies  have  sought ; 

The  gods  have  imitated  thy  strength  [3].8 
i Golden  his  horns,  iron  his  feet ; 


gives  the  Mantras  for  the  praise  of  the 
steed  ; there  are  thirty-six  of  them,  viz. 

iv.  6.  7 ( = 13),  8 ( = 11),  9 ( = 11),  and 

v.  7.  24  ; see  Ap9S.  xx.  21. 11 ; B£S.  xv. 
29,  which  has  i.  7.  8 v as  the  last  verse. 
This  use  of  v.  7.  24  is  very  possibly  meant 
in  TB.  iii.  9.  12  but  the  thirty-sixth  is 
not  actually  specified  there. 

1 This  verse  like  the  rest  is  taken  (verbally) 
from  RV.  i.  163.  1.  It  occurs  in  full 
above  at  iv.  2.  8 b with  a variant  in  d. 

3 RV.  i.  163.  2. 

3 RV.  i.  163.  3.  Oldenberg  ( Pgveda-Noten , 


i.  156)  thinks  the  sense  is  ‘thou  art 
divided  from  Soma  in  as  many  pieces  ’. 

4 RV.  i.  163.  4. 

6 RV.  i.  163.  5.  The  natural  sense  of  sanituh 
is  satisfactory  and  renders  the  suggestions 
of  Oldenberg,  as  he  recognizes,  needless. 

6 RV.  i.  163.  6. 

7 RV.  i.  163.  7.  jigisamanam  is  of  uncertain 

origin,  ji  or  ga  being  possible;  isdh seems 
to  be  acc.  Oldenberg  (p.  157)  thinks  aji- 
gah  means  ‘ thou  didst  waken  to  life  ’. 

3 RV.  i.  163.  8. 


377] 


[ — iv.  6.  8 


The  Praise  of  the  Steed 

Swift  as  thought,  Indra  was  his  inferior  ; 

The  gods  came  to  eat  his  oblation 
Who  first  did  master  the  steed.1 
k Full  haunched,  of  slender  middle, 

The  heroic  divine  steeds, 

Vie  together  like  cranes  in  rows, 

When  the  horses  reach  the  divine  coursing-place.2 
I Thy  body  is  fain  to  fly,  O steed  ; 

Thy  thought  is  like  the  blowing  wind  ; 

Thy  horns  are  scattered  in  many  places, 

They  wander  busy  in  the  woods.3 
m To  c4]  the  slaughter  the  swift  steed  hath  come, 

Pondering  with  pious  mind  ; 

The  goat,  his  kin,  is  led  before, 

Behind  him  come  the  sages  to  sing.4 5 
n To  his  highest  abode  hath  the  steed  come, 

To  his  father  and  his  mother ; 

To-day  do  thou  go,  most  welcome,  to  the  gods  ; 

Then  boons  shall  he  assign  to  the  generous.8 
iv.  6.  8.  a Let6  not  Mitra,  Varuna,  Aryaman,  Ayu, 

Indra,  Rbhuksan,  the  Maruts  disregard  us, 

When  we  shall  proclaim  before  the  assembly 
The  might  of  the  strong  god-born  steed.7 
b When  they  bear  before  him,  covered  with  a garment  and  with  wealth 
The  gift  they  have  seized, 

The  goat,  all-formed,  bleating, 

Goeth  straight  to  the  dear  stronghold  of  Indra  and  Pusan.6 
c This  goat  is  led  before  the  strong  steed 
As  share  of  Pusan,  connected  with  the  All-gods, 

When  Tvastr  impels  him  as  an  acceptable  sacrifice 
Together  with  the  steed  for  fair  renown  [l].9 
d When  men  thrice  lead  round  in  due  season 


1 RV.  i.  163.  9.  mdnojavah  may  apply  to 
Indra,  or  to  the  man  whose  inferior  he 

was. 

3  RV.  i.  163.  10.  The  contrast  seems  to  be 
between  the  full  haunches  and  slender 
flanks,  but  the  words  are  both  of  un- 
certain sense. 

3 RV.  i.  163.  11. 

4 RV.  i.  163.  12. 

5 RV.  i.  163.  13. 

6 Cf.  KSAsvamedha,  vL  4,  5 ; MS.  iii.  16.  1 ; 

VS.  xsv.  24-34. 

7 This  hymn  agrees  throughout  with  RV. 

12  [h.o.s.  is] 


i.  162.  1-11. 

8 RV.  i.  162.  2.  For  pathaf  see  p.  226,  n.  6. 

9 RV.  i.  162.  3.  purdh  clearly  means  in  front ; 

in  d jinvati  if  rendered  as  in  the  text 
must  be  accented  ; otherwise  the  most 
probable  sense  is  Oldenberg’s  ( Egveda - 
Noten,  L 153),  1 when  they  lead  the  cake 
before  the  steed  The  cake  may  be 
a real  one,  or  the  goat  conceived  as 
corresponding  to  the  cake  of  the  animal 
sacrifice  (see  Schwab,  Das  altindische 
Thieropfer,  pp.  122  seq.)  ; conjectures  such 
as  avrta  or  avrata  are  needless. 


iv.  6.  8 — ] 


[378 


The  Horse  Sacrifice 

The  steed  going  to  the  gods  as  an  acceptable  offering 
Then  first  goeth  Pusan’s  share, 

The  goat  announcing  the  sacrifice  to  the  gods.1 
e Hotr,  Adhvaryu,  atoner,  fire  kindler, 

Holder  of  the  stone,  and  skilled  reciter, 

With  this  well-prepared  sacrifice 
Well  offered  do  ye  fill  the  channels.2 
/ The  cutters  of  the  stake,  the  bearers  of  the  stake, 

And  they  that  fashion  the  top  piece  for  the  stake  for  the  horse, 
And  they  that  collect  the  cooking-pot  for  the  steed  [2], 

May  their  approval  quicken  us.3 
g He  hath  come  forth — efficacious  hath  been  my  prayer — 

To  the  regions  of  the  gods,  straight  backed  ; 

In  him  the  sages,  the  seers,  rejoice, 

For  the  prosperity  of  the  gods  a good  friend  have  we  made.4 
h The  bond  of  the  strong  one,  the  tie  of  the  steed, 

The  head  stall,  the  rope  of  him, 

And  the  grass  placed  in  his  mouth, 

May  all  these  of  thine  be  with  the  gods.5 
i Whatever  of  the  horse’s  raw  flesh  [3]  the  fly  eateth, 

Whatever  on  the  chip  or  the  axe  hath  stuck, 

Whatever  is  on  the  hands,  the  nails  of  the  slayer, 

May  all  these  of  thine  be  with  the  gods.5 
h The  refuse  that  bloweth  forth  from  the  belly, 

The  smell  of  raw  flesh, 

Let  the  slayers  see  that  in  order  ; 

Let  them  cook  the  fat  to  a turn.7 
I Whatever  flieth  away  from  thy  limb 
As  it  is  cooked  by  the  fire  when  thou  art  spitted, 


1 RV.  i.  162.  4. 

2 RY.  i.  162.  5.  The  origin  of  dvayah  is  un- 

certain : the  tradition  here  of  the  Pada 
derives  it  from  a-vayah,  but  yaj  or  yd  have 
also  been  seen  in  the  last  part ; what 
priest  of  the  later  ritual  is  meant  is  un- 
certain ; see  Oldenberg,  i.  164.  suviprah 
may  denote  a priest,  or  more  likely  is 
merely  an  epithet.  It  has  been  suggested 
that  he  corresponds  to  the  later  Brahman. 
Cf.  also  i.  8.  33. 

3 RV.  i.  162.  6.  It  is  not  certain  if  the  action 

described  in  c is  merely  the  collecting  of 
the  materials  for  one  vessel,  or  if  pacanam 
is  collective. 

4 RV.  i.  162.  7.  Hillebrandt’s  conjecture 

(ZDMG.  xxxvii.  624)  upa  vita  prstah  is 


quite  impossible,  the  parentheses  being 
natural.  KS.  has  madantu. 

5  RV.  i.  162.  8.  It  is  uncertain  whether  the 
line  is  to  be  pressed  to  yield  a catalogue 
of  the  steed’s  trappings  ; Griffith  ( Hymns 
of  the  Rigveda,  i.  216)  suggests  halter  and 
heel-ropes,  headstall  and  girths,  following 
the  indications  of  the  comm.,  who  dis- 
tinguishes between  the  gala  and  prstha- 
pdda  bindings,  and  the  head  and  tail 
fastenings.  But  the  samdanam  may  be 
the  dama  and  the  rapand  the  rdjju. 

3 RV.  i.  162.  9. 

7 RV.  i.  162.  10.  sukrta  is  clearly  an  acc. 
plur.  ; for  the  question  of  accent  and 
form  see  Oldenberg,  p.  166. 


379] 


[ — iv.  6. 9 


The  Praise  of  the  Steed 


iv.  6.  9. 


Let  it  fall  not  on  earth,  nor  on  the  grass ; 

Be  that  given  to  the  eager  gods.1 
a Those 2 who  watch  for  the  cooking  of  the  strong  one, 

And  call  out,  ‘ It  is  fragrant ; take  it  out,’ 

And  who  wait  to  beg  for  the  meat  of  the  steed, 

May  their  approval  quicken  us.3 
b The  trial  spoon  of  the  meat-cooking  pot, 

The  vessels  to  hold  the  juice, 

The  coverings  of  the  dishes  for  warming, 

The  hooks,  the  crates,  attend  the  steed.4 5 
c The  starting-place,  the  sitting  down,  the  turning, 

The  hobbles  of  the  steed, 

What  it  hath  drunk,  what  it  hath  eaten  as  fodder  [1], 

May  all  these  of  thine  be  with  the  gods.6 
d May  Agni,  smoke  smelling,  not  make  thee  crackle  ; 

May  not  the  radiant  pot  be  broken,  smelling  ; 

Offered,  delighted  in,  approved,  offered  with  the  Vasat  cry, 
The  gods  accept  the  horse.6 
e The  garment  they  spread  for  the  horse, 

The  upper  garment,  the  golden  (trappings), 

The  bond  of  the  steed,  the  hobble, 

As  dear  to  the  gods  they  offer.7 
/ If  one  hath  smitten  thee,  riding  thee  driven  with  force, 
With  heel  or  with  whip  [2], 

As  with  the  ladle  the  parts  of  the  oblation  in  the  sacrifice, 
So  with  holy  power  all  these  of  thine  I put  in  order.8 
g The  four  and  thirty  ribs  of  the  strong  steed, 

Kin  of  the  gods,  the  axe  meeteth  ; 

Skilfully  do  ye  make  the  joints  faultless  ; 

Declaring  each  part,  do  ye  cut  it  asunder.0 


1 RV.  i.  162.  11  ; KSA§vamedha  has  this  in 

vi.  5,  putting  9 a before  it. 

2 Cf.  KSAi^vamedha,  vi.  5 ; MS.  iii.  16.  1 ; 

VS.  xxv.  35-45. 

5 RV.  i.  162.  12. 

4 RV.  i.  162. 13.  For  nxksana  cf.  Wackernagel, 

Allind.  Gramm,  i.  98  ; Vedic  Index,  i.  458. 

5 RV.  i.  162.  14. 

• RV.  i.  162.  15  which  has  dhvanayit.  VS.  also 
has  that  form,  while  KS.  and  MS.  (with 
variants)  have  dhvanayet ; cf.  Macdonell, 
Fed.  Gramm,  p.  398,  n.  2. 

7  RV.  i.  162.  16.  Arnold  (Vedic  Metre,  p.  295) 

suggests  for  the  unmetrical  c yat  sam- 
ddnam  ydc  ca  pddbifam  drvatah,  which  is, 


however,  quite  out  of  the  question  ; 
Grassman  suggests  drvatah , and  Geldner 
(SBBA.  1904,  p.  1097)  thinks  arvantam  is 
a case  of  attraction,  but  Oldenberg 
(Bgveda-Noten,  i.  155)  points  out  that  the 
various  objects  enumerated  are  the  sub- 
ject. 

8 RV.  i.  102.  17.  Oldenberg  thinks  dtutoda 

may  be  intended. 

9 RV.  i.  162.  18.  The  thirty-four  ribs  are 

taken  by  Ludwig  ( Der  Rigveda,  iii.  186)  to 
refer  to  the  sun  and  moon,  the  five 
planets,  and  the  Naksatras,  but  this  is 
a mere  wild  hypothesis,  the  Vedic  evi- 
dence for  the  planets  being  decidedly 


iv.  6.9 — ] The  Horse  Sacrifice  [380 

h One  carver  is  there  of  the  steed  of  Tvastr  ; 

Two  restrainers  are  there,  so  is  the  use  ; 

Those  parts  of  thy  limbs  that  I place  in  order, 

Those  in  balls  I offer  in  the  fire.1 
i Let  not  thy  dear  self  distress  thee  [3]  as  thou  comest ; 

Let  not  the  axe  stay  in  thy  body  ; 

May  no  greedy  skilless  carver, 

Missing  the  joints,  mangle  thy  limbs  with  the  knife.2 
Jc  Thou  dost  not  die,  indeed,  thou  art  not  injured, 

On  easy  paths  thou  goest  to  the  gods  ; 

The  bays,  the  dappled  ones,  have  become  thy  yoke-fellows  ; 

The  steed  hath  stood  under  the  yoke  of  the  ass.3 
I Wealth  of  kine  for  us,  may  the  strong  one  (grant),  wealth  in  horses, 
Men  and  sons,  and  every  form  of  prosperity  ; 

May  Aditi  confer  on  us  sinlessness ; 

Kingship  for  us  may  the  horse  rich  in  offering  gain.4 


PRAPATHAKA  YII 


The  Piling  of  the  Fire  Altar  (continued) 


iv.  7.  1.  a O 5 Agni  and  Visnu,  may  these  songs  gladden  you  in  unison ; come 
ye  with  radiance  and  strength. 

b May  for  me  strength,  instigation,  influence,  inclination,  thought, 
inspiration,  speech,  fame,  renown,  reputation,  light,  heaven,  expiration, 
inspiration  [1],  cross-breathing,  breath,  mind,  learning,  voice,  mind,  eye, 
ear,  skill,  might,  force,  strength,  life,  old  age,  breath,  body,  protection, 
guard,  limbs,  bones,  joints,  bodies  (prosper  through  the  sacrifice).6 


weak  ; see  Vedic  Index,  i.  21,  241-243  ; ii. 
72,  132,  191,  325,  384,  425.  Vayuna  is, 
according  to  Oldenberg,  acc.  like  tigas  kr 
with  acc. ; according  to  Pisehel,  Ved. 
Stud.  i.  303,  it  is  a hendiadys. 

1 RY.  i.  162.  19.  The  conjecture  tvasta  is  not 

necessary  nor  probable. 

2 RY.  i.  162.  20.  tisthipat  is  perhaps  strictly 

causative,  ‘ cause  evil  to  be  ’ as  Oldenberg 
takes  it. 

3 RV.  i.  162.  21.  pfsatl  should  no  doubt  be 

pf-satih,  for  the  Maruts  have  many  prsatis, 
but  the  junction  with  hdri  accounts  for 
the  dual. 

* RV.  i.  162.  22. 

6 Cf.  KS.  xviii.  7 ; KapS.  xxviii.  7 ; MS.  ii. 
11.  2 ; VS.  xviii.  1-3.  For  the  Brahmana 


see  TS.  v.  4.  8.  This  and  the  next  ten 
sections  contain  the  Mantras  of  the 
Adhvaryu  of  the  Vasor  Dhara,  the  obla- 
tion made  by  the  sacrificer  from  an  offer- 
ing-spoon full  of  ghee,  a fathom  in  size, 
and  the  spout  behind,  after  the  com- 
pletion of  the  setting  up  of  the  fire  ; 
a here  is  used  for  an  oblation  ladled  out 
four  times  ; see  Ap^S.  xvii.  17.  8 ; BQS. 
x.  54;  M£S.  vi.  2.  5;  K<?S.  xviii.  5.  1. 
The  schol.  here  and  in  the  case  of  iv.  6. 
7-9  adds  that  the  division  of  Anuvakas 
is  not  for  sacrificial  use. 

0 The  exact  sense  is  ‘ may  each  of  these  things 
be  attained  for  me  by  the  sacrifice’. 
‘ For  me  ’ is  repeated  with  each  one. 


[iv.  7.  6 


381]  The  Vasor  Dhara 

iv.  7.  2.  May1  for  me  pre-eminence,  overlordship,  spirit,  anger,  violence,  im- 
petuosity, victorious  power,  greatness,  breadth,  extent,  greatness,  length, 
growth,  growing,  truth,  faith,  world  [1],  wealth,  power,  radiance,  play, 
delight,  what  is  born,  what  is  to  be  born,  good  words,  good  deeds,  finding, 
what  there  is  to  find,  what  has  been,  what  will  be,  easy  road,  good  way, 
prosperity,  prospering,  agreement,  agreeing,  thought,  good  thought  (prosper 
through  the  sacrifice). 

iv.  7.  3.  May2  for  me  prosperity,  comfort,  desire,  wish,  longing,  kindliness, 
good,  better,  superior,  fame,  good  luck,  riches,  restrainer,  supporter,  peace, 
firmness,  all  [1],  greatness,  discovery,  knowledge,  begetting,  procreation, 
plough,  harrow,3  holy  order,  immortality,  freeness  from  disease,  freedom 
from  illness,  life,  longevity,  freedom  from  foes,  fearlessness,  ease  of  going, 
lying,  fair  dawning,  and  fair  day  (prosper  through  the  sacrifice). 

iv.  7.  4.  May 4 5 for  me  strength,  righteousness,  milk,  sap,  ghee,  honey,  eating  and 
drinking  in  company,  ploughing,  rain,  conquest,  victory,  wealth,  riches, 
prosperity,  prospering,  plenteousness  [1],  lordship,  much,  more,  full,  fuller, 
imperishableness,  bad  crops,6  food,  freedom  from  hunger,  rice,  barley, 
beans,  sesame,  kidney  beans,  vetches,6  wheat,  lentils,7  millet,  Panicum 
miliaceum,  Panicum  frumentaceum,  and  wild  rice  (prosper  through  the 
sacrifice). 

iv.  7.  5.  May 8 for  me  the  stone,  clay,  hills,  mountains,  sand,  trees,  gold,  bronze, 
lead,  tin,  iron,  copper,  fire,  water,  roots,  plants,  what  grows  on  ploughed 
land,  what  grows  on  unploughed  land,  tame  and  wild  cattle  prosper 
through  the  sacrifice  ; may  for  me  wealth  and  gaining  wealth,  attainment 
and  attaining,  riches,  dwelling,  act,  power,  aim,  strength,  moving  and 
going  (prosper  through  the  sacrifice). 

iv.  7.  6.  May9  Agni  for  me  and  Indra,  may  Soma  and  Indra,  may  Savitr  and 
Indra,  may  Sarasvatr  and  Indra,  may  Pusan  and  Indra,  may  Brhaspati  and 
Indra,  may  Mitra  and  Indra,  may  Varuna  and  Indra,  may  Tvastr  [1]  and 
Indra,  may  Dhatr  and  Indra.  may  Visnu  and  Indra,  may  the  A9vins  and 
Indra,  may  the  Maruts  and  Indra,  may  the  All-gods  and  India,  may  earth 
and  Indra,  may  the  atmosphere  and  Indra,  may  sky  and  Indra,  may  the 


1 Cf.  KS.  xviii.  7,  8 ; KapS.  xxviii.  7,  8 ; MS. 

ii.  11.  2,  3 ; YS.  xviii.  4,  5,  11. 

2 Cf.  KS.  xviii.  8,  9 ; KapS.  xxviii.  8,  9 ; MS. 

ii.  11.  3,  4 ; YS.  xviii.  8,  7,  6. 

8 The  sense  is  conjectural : MS.  has  layuh, 
KS.  layah,  KapS.  laldyah  (probably  layah 
corrected  to  layah  is  meant). 

4 Cf.  KS.  xviii.  9 ; KapS.  xxviii.  9 ; MS.  ii. 

11.  4 ; VS.  xviii.  9,  10,  12.  For  the 
Brahmana  see  TS.  v.  4.  8.  2. 

5 KS.,  KapS.,  MS.,  and  VS.  have  kiiyavam,  but 


there  is  a variant  with  ku°  in  some  MSS. 
of  MS. 

6 MS.  has  kharvah ; KS.,  KapS.,  and  VS. 

khalvah. 

7 KS.,  MS.,  and  VS.  have  masurah,  but  KapS. 

agrees  with  TS. 

8 Cf.  KS.  xviii.  10  ; KapS.  xxviii.  10  ; MS.  ii. 

11.5;  VS.  xviii.  13-15.  For  the  Brah- 
mana see  TS.  v.  4.  8.  3. 

9 Cf.  KS.  xviii.  10  ; KapS.  xxviii.  10  ; MS.  ii. 

11.  5 ; VS.  xviii.  16-18.  For  the  Brah- 
mana see  TS.  v.  4.  8.  3. 


iv.  7. 6 — ] The  Piling  of  the  Fire  Altar  [382 

quarters  and  Indra,  may  the  head  and  Indra,  may  Prajapati  and  Indra 
(be  auspicious  for  me  through  the  sacrifice). 

iv.  7.  7.  May1  the  Am^u  cup  for  me,  the  Ra^mi,2  the  Adabhya,  the  overlord 
(cup),3  the  Upahfu,  the  Antaryama,  the  (cup)  for  Indra  and  Vayu,  the  (cup) 
for  Mitra  and  Varuna,  the  (cup)  for  the  Alvins,  the  Pratiprasthana  (cup),4 * 
the  Qukra,  the  Manthin,  the  Agrayana,  the  (cup)  for  the  All-gods,  the 
Dhruva,  the  (cup)  for  Vaifvanara,6  the  season  cups  [1],  the  Atigrahyas, 
the  (cup)  for  Indra  and  Agni,  the  (cup)  for  the  All-gods,6  the  (cups)  for  the 
Maruts,  the  (cup)  for  Mahendra,  the  (cup)  for  Aditya,  the  (cup)  for  Savitr, 
the  (cup)  for  Sarasvatl,  the  (cup)  for  Pusan,  the  (cup)  for  (Tvastr)  with 
the  wives  (of  the  gods),  the  Hariyojana  (cup)  (prosper  for  me  through  the 
sacrifice).7 

iv.  7.  8.  May 8 the  kindling-wood  for  me,  the  strew,  the  altar,  the  lesser  altars, 
the  offering-spoons,  the  cups,  the  pressing-stones,  the  chips  (of  the  post), 
the  sounding-holes,  the  two  pressing-boards,  the  wooden  tub,  the  Vayu 
cups,  the  (bowl)  for  the  purified  Soma,  the  mixing  (bowl),  the  Agnldh’s 
altar,  the  oblation-holder,  the  house,  the  Sadas,  the  cakes,  the  cooked 
(offerings),  the  final  bath,  the  cry  of  ‘ Godspeed  ’ (prosper  for  me  through 
the  sacrifice). 

iv.  7.  9.  May9  the  fire  for  me,  the  cauldron,  the  beam,  the  sun,  breath,  the 
horse  sacrifice,  earth,  Aditi,  Diti,  sky,  the  Qakvarl  verses,  the  fingers,  the 
quarters  prosper  through  the  sacrifice ; may  the  Rc,  the  Saman,  the  hymn 
tune,  the  Yajus,  consecration,  penance,  the  season,  the  vow  (prosper) 
through  the  rain  of  day  and  night,  the  Brhat  and  Rathantara  prosper 
for  me  through  the  sacrifice. 

iv.  7.  10.  May10  the  embryo  for  me,  the  calves,  the  one-and-a-half-year-old  male 
and  female,  the  two-year-old  male  and  female,  the  two-and-a-half-year-old 
male  and  female,  the  three-year-old  male  and  female,  the  four-year-old 
male  and  female,  the  draught  ox 11  and  the  draught  cow,  the  bull  and  the 
cow  that  is  barren,  the  steer  [1]  and  the  cow  that  miscarries,  the  bullock 


1 Cf.  KS.  xviii.  11 ; KapS.  xxviii.  11 ; MS.  ii. 

11.  5;  VS.  xviii.  19,  20.  For  the  Brah- 
mana see  TS.  v.  4.  8.  3. 

2 The  Ra9tni  is  thus  described  by  the  schol. : 

addbhydkhyasyaiva  grahddarfandd  grhya- 
mdnadafdm  prthakkriya  rapmind  nirdifyate, 
a view  confirmed  by  the  Mantra  (iii.  3. 

3 g : suryasya  rafmibhih). 

3 This  is  the  Dadhi  cup. 

4 dvidevalyagrahasahabhdvi  sambandhi  pratinidhi- 

bhavl  grdhyo  vivaksitah  (schol.). 

0 dhruvdkhyasyaiva  grahasydvanayanadafdydm 

vaifvdnarasuktapdthdd  tadavasanno  vaifvdna- 

rafabdenoq/ate  (schol.). 

• KS.,  KapS., and  MS. have ksullakavaifvadevah, 

a word  quoted  in  Panini,  vi.  2.  39.  The 


first  is  that  in  the  morning  pressing,  the 
second  that  of  the  third  pressing. 

7 This  and  the  next  Gralias  are  from  Vikrtis. 

8 Cf.  KS.  xviii.  11  ; KapS.  xxviii.  11  ; MS.  ii. 

11.  5 ; VS.  xviii.  21.  For  the  Brahmana 
see  TS.  v.  4.  8.  4. 

9 Cf.  KS.  xviii.  11 ; KapS.  xxviii.  11 ; MS.  ii. 

11.  5 ; VS.  xviii.  22,  23.  For  the  Brah- 
mana see  TS.  v.  4.  8.  4. 

»9  Cf.  KS.  xviii.  12  ; KapS.  xxix.  1 ; MS.  ii. 
11.  6 ; VS.  xviii.  26,  27.  For  the  Brah- 
mana see  TS.  v.  4.  8.  5. 

11  For  pasthavat  there  is  a variant  °vat  as  in  the 
other  Sanhitas,  and  as  accords  with  the 
derivation  from  vah.  For  the  sense  cf. 
Vedic  Index,  ii.  614. 


383] 


The  Vasor  Dhara  and  the  Vajapi'asaviya  [ — iv.7.12 


and  the  cow  (prosper  through  the  sacrifice) ; may  life  prosper  through  the 
sacrifice,  may  expiration  prosper  through  the  sacrifice,  may  inspiration 
prosper  through  the  sacrifice,  may  cross-breathing  prosper  through  the 
sacrifice,  may  the  eye  prosper  through  the  sacrifice,  may  the  ear  prosper 
through  the  sacrifice,  may  mind  prosper  through  the  sacrifice,  may  speech 
prosper  through  the  sacrifice,  may  the  self  prosper  through  the  sacrifice, 
may  the  sacrifice  prosper  through  the  sacrifice, 
iv.  7. 11.  a May1  one  for  me,  three,  five,  seven,  nine,  eleven,  thirteen,  fifteen, 
seventeen,  nineteen,  twenty-one,  twenty-three,  twenty-five,  twenty-seven, 
twenty-nine,  thirty-one,  thirty-three  [1] ; b four,  eight,  twelve,  sixteen, 
twenty,  twenty-four,  twenty-eight,  thirty-two,  thirty-six,  forty,  forty-four, 
forty-eight ; c strength,2  instigation,  the  later  born,  inspiration,  heaven, 
the  head,  the  Vyafniya,  the  offspring  of  the  last,  the  last,  the  offspring 
of  being,  being,  the  overlord  (prosper  with  the  sacrifice), 
iv.  7.  12.  a May 3 strength  aid  us  through  the  seven  quarters, 

The  four  distances, 

Strength  aid  us  here  with  the  All-gods 
For  the  gaining  of  wealth.4 * 
b May  all  the  Maruts  to-day  be  present,  all,  to  aid  us, 

Be  the  fires  all  enkindled  present ; 

May  the  All-gods  come  to  us  with  aid  ; 

All  wealth,  and  strength,  be  ours.3 
c 0 gods,  come  in  your  cars  of  gold 
For  the  instigation  of  strength, 

Agni,  Indra,  Brhaspati 
And  the  Maruts  to  drink  the  Soma.6 
d For  each  prize,  aid  us,  O ye  steeds, 

For  the  rewards  [1],  O ye  wise,  immortal,  righteous  ones  ; 

Drink  of  this  mead,  rejoice  in  it ; 

Delighted  go  by  paths  on  which  the  gods  go.7 


1 Cf.  KS.  xviii.  12 ; KapS.  xxix.  1 ; MS.  ii. 

11.  6;  VS.  xviii.  24,  25,  28.  For  the 
Brahmana  see  TS.  v.  4.  8.  5,  6. 

2 These  are  clearly  names,  fanciful,  of  the 

months,  twelve  in  number.  The  last 
vary  : KS.  has  inter  alia,  vaiyafano  vyapvan 
antyo  ’ ntyo  bhauvam  bhuranasya  patih  ; MS. 
has  no  exact  parallel ; VS.  has  vainangi- 
naya  and  vinanfine,  antyayanaya  and  ant- 
yaya,  and  bhauvanaya  and  bhuvanasya 
pdiaye.  The  list  here  is  found  nearly 
exactly  above  in  i.  7.  9 c. 

3 Cf.  KS.  xviii.  13,  14  ; KapS.  xxix.  2,  3 ; 

MS.  ii.  12.  1-3 ; VS.  xviii.  31-36  ; xvii. 

70 ; xviii.  45.  For  the  Brahmana  see 

TS.  v.  4.  9.  This  section  contains  the 


supplementary  Mantras  for  the  Vajaprasa- 
vlyahoma  (TS.  i.  7. 10), accompanying  the 
offering  of  wild  grains  made  fluid ; the 
offerings  are  of  venu,  fyamaka,  nivara, 
jartila,  gamdhuka,  markatakdkhya,  gdrmuta 
or  kulattha  (Mantras  a-g ) ; h accompanies 
the  offering  of  the  milk  of  a black  cow, 
and  i in  its  three  parts  the  three  Vata 
oblations  ; see  Ap£S.  xvii.  19.  1-3,  12 ; 
20.  11  ; B9S.  x.  54  ; KQS.  xviii.  5.  4-6. 1. 

4 KS.  has  ma  here  and  in  6. 

5 MS.  adds  no  in  a ; KS.  has  ma  in  c and  aga- 

mann  iha  and  vdje  asmin. 

6 This  is  not  in  the  other  Sanhitas. 

7 This  is  found  above  in  full  at  i.  7.  8 g,  in 

Pratika  at  iv.  1.  11  w ; 2.  11  o. 


iv.  7.  12 — ] 


[384 


The  Re-piling  of  the  Fire  Altar 


e Strength  is  in  front,  in  the  midst  of  us  ; 

Strength  shall  assort  the  gods  in  due  season  ; 

The  instigation  of  strength  is  propitious  ; 

In  all  the  quarters  may  I become  a lord  of  strength.1 
f Milk  may  I place  on  earth,  milk  on  the  plants, 

Milk  in  the  sky,  in  the  atmosphere  milk, 

Be  the  quarters  rich  in  milk  for  me.2 
g I unite  myself  with  milk,  with  ghee, 

I united  myself  with  waters  [2]  and  plants  ; 

Strength  may  I win,  0 Agni.3 
Ti  Night  and  the  dawn,  one-minded,  but  of  various  form 
United  suckle  one  child  ; 

The  radiant  one  shineth  between  sky  and  earth  ; 

The  gods,  granters  of  wealth,  support  Agni.4 
i Thou  art  the  ocean,  full  of  mist,  granting  moisture,  blow  over  me 
with  healing,  with  wonder-working  ; hail ! Thou  art  of  the  Maruts,  the 
horde  of  the  Maruts,  blow  over  me  with  healing,  with  wonder-working ; 
hail ! Thou  art  the  helper,  the  worshipper,  blow  over  me  with  healing, 
with  wonder-working  ; hail  ! 
iv.  7. 13.  a Agni 5 I yoke  with  glory,  with  ghee, 

The  bird  divine  mighty  in  strength  ; 

Therewith  may  we  fly  to  the  expanse  of  the  ruddy  one, 

Mounting  the  heaven  above  the  highest  vault.6 
b These  are  wings  unaging  of  thee,  the  winged, 

Wherewith  thou  dost  smite  away  the  Raksases,  O Agni ; 

With  these  may  we  fly  to  the  world  of  good  men, 

Where  are  the  seers,  the  first-born,  those  of  yore.7 
c Thou  art  piling,  born  of  the  ocean,  the  drop, 

The  skilled  one,  the  eagle,  the  righteous, 

The  golden-winged  busy  bird,  mighty, 

That  hath  sat  down  firmly  in  its  place  [1].® 


1 KS.  and  MS.  have  prasave , and  VS.  hi  md 

sdrvaviram  cakdra. 

2 KS.,  MS.,  and  VS.  have  dhdh. 

3 MS.  and  VS.  (KS.  has  not  the  verse)  have 

the  sensible  adbhih  ; they  differ  as  to  the 
accent  on  so  ’ham. 

* This  occurs  in  full  above  at  iv.  1.  10  n; 

6.  5/. 

6 Cf.  KS.  xviii.  15,  18  ; KapS.  xxix.  4,  6 ; 
MS.  ii.  12.  3,  4 ; VS.  xviii.  61-54  ; xv. 
49-56.  For  the  Brahmana  see  TS.  v.  4.  10. 
This  section  contains  the  Mantras  used 
in  the  Puna9citi  of  the  fire  altar ; a-c 
are  used  before  the  Priitaranuvaka,  and 
d and  e before  the  last  verse  of  the  Yajna- 


yajniya  Saman ; the  remaining  eight 
verses  are  prescribed  vaguely  for  use  at 
the  Puna^iti  ; see  Apf^S.  xvii.  23.  1-4  ; 
24.  11-14;  MQS.  vi.  2.  6;  B£S.  x.  69; 
BgS.  xvii.  17  prescribes  them  for  use  in 
setting  down  the  eight  yajust  bricks. 

6 VS.  has  gamema  and  ndkam  uttamdm. 

7 MS.  and  VS.  have  patatrinau ; KS.  and  MS. 

add  vayam ; KS.,  MS.,  and  VS.  have 
jagmuh  in  d ; KS.  has  prathamdh  puranah  ; 
VS.  prathamajdh t puranah  ; MS.  prathamd  ye 
puranah. 

8 KS.,  MS.,  and  VS.  have  c-e  in  different 

order,  omitting  cid  asi  samudrdyonih  ; KS. 
and  MS.  end  c at  hihs'ih  ; for  d they  have 


385] 


[ — iv.  7.  1 3 


The  Re-piling  of  the  Fire  Altar 

d Homage  be  to  thee  ; harm  me  not, 

Thou  dost  stand  resting  on  the  head  of  all ; 

Within  the  ocean  is  thy  heart,  thy  life  ; 

Sky  and  earth  are  placed  on  the  worlds.1 
e Give  of  the  water,  cleave  the  holder  of  the  water;  from  the  sky, 
from  Parjanya,  from  the  atmosphere,  from  the  earth,  thence  do  ye  help 
us  with  rain  ; thou  art  the  head  of  the  sky,  the  navel  of  earth,  the 
strength  of  waters  and  plants,  protection  of  all  life,  extending ; homage 
to  the  way ! 2 

/ With  that  devotion  wherewith  the  seers  performed  the  session  of 
sacrifice  [2], 

Kindling  Agni,  bearing  aloft  the  heaven, 

I set  on  this  vault  that  Agni 

Whom  men  call  him  for  whom  the  spread  is  strewed.3 
g Him  with  our  wives  let  us  pursue,  O gods, 

With  our  sons,  our  brothers,  or  by  gold, 

Seizing  the  vault  in  the  world  of  good  action, 

Above  the  third  firmament,  in  the  light  of  the  sky.4 
h To  the  middle  of  speech  hath  the  busy  one  arisen, 

Agni  here,  lord  of  the  good,  the  wise  ; 

Established  on  the  back  of  the  earth,  the  radiant  one, 

He  casteth  beneath  his  feet  [3]  the  combatants.6 
i Let  Agni  here,  the  most  manly,  strength-bestowing, 

Of  a thousand  shapes,  shine  unwearying, 

Radiant  in  the  midst  of  the  ocean  ; 

Do  ye  approach  the  abodes  divine.6 
k Move  ye  forward,  go  ye  long  together  ; 

Make  ye  the  paths  gods  travelled,  0 Agni ; 

In  this  highest  abode 
O All-gods,  sit  ye  with  the  sacrificer.7 
I That  by  which  thou  bearest  a thousand. 


divo  murdhasi — pathe  with  b of  our  d ; for 
e they  have  e of  our  d and  e to  avata  ; 
VS.  differs  by  having  for  d only  down  to 
pathe,  adding  b of  our  d to  e ; all  omit  d 
of  our  d. 

1 There  is  no  variant  in  the  other  texts. 

a KS.  has  udno  dehy  udadhim  bhindhi  and  md  ; 
MS.  and  VS.  have  apo ; MS.  inverts 
prthivyah  and  nabhih.  For  a cf.  ii.  4.  8 a. 

3 MS.  inverts  c and  d ; VS.  has  ayan. 

4 MS.  and  VS.  have  grbhnanah. 

6 KS.,  MS.,  and  VS.  have  krnutam. 

6 MS.  has  by  error  sahasriyah  in  some  MSS. ; 

13  [h.o.s.  is] 


KS.  and  VS.  have  dyotatam,  MS.  the 
Prakritized  jyotatam  ; MS.  and  VS.  have 
salilasya,  and  all  have  ydhi  ; KS.  and  MS. 
have  dhaman  but  KapS.  and  VS.  dhama. 

7 VS.  joins  a and  b of  k with  c and  d of  m, 
and  a and  b of  m with  c and  d of  k,  then 
having  l and  n in  order  ; so  also  KS., 
while  MS.  has  a and  b of  k with  a new 
e and  d,  then  our  m,  then  l and  n.  MS. 
has  the  easier  avis  for  ague,  but  other 
gods  can  be  easily  understood  ; cf.  Weber, 
Ind.  Stud.  xiii.  113.  The  verse  recurs  in 
v.  7.  7 d. 


iv.  7.  13] 


[386 


The  Vihavya  Bricks 


m 


n 


iv.  7. 14.  a 


b 


c 


d 


Thou,  0 Agni,  all  wealth, 

With  that  highest  (path)  for  the  gods  to  travel, 

Do  thou  bear  this  sacrifice  for  us.1 
Awake,  O Agni ; be  roused  for  him ; 

With  this  one  do  thou  create  sacrifice  and  donation ; 
Making  thee,  his  father,  young  again 
He  hath  stretched  over  thee  this  covering.2 
This  is  thy  due  place  of  birth, 

Whence  born  thou  didst  shine, 

Mount  it,  O Agni,  knowing  it, 

And  make  our  wealth  increase.3 * * 

May 1 radiance  be  mine,  0 Agni,  in  rival  invocations, 

May  we,  kindling  thee,  make  ourselves  to  prosper ; 

To  me  let  the  four  quarters  bow  ; 

With  thee  as  overseer  may  we  conquer  the  fighters.6 
Let  all  the  gods  be  at  my  invocation, 

The  Maruts  with  Indra,  Visnu,  Agni ; 

May  the  broad  atmosphere  be  my  guardian  ; 

May  the  wind  blow  for  me  unto  this  desire.6 

May  the  gods  bestow  wealth  upon  me  through  sacrifice  ; 

May  blessing  be  mine,  and  mine  divine  invocation  ; 

The  divine  sacrificers  of  old  shall  win  for  us  [1] ; 
Unharmed  may  we  be  in  ourselves,  rich  in  heroes.7 
For  me  let  them  sacrifice  whatever  sacrifices  are  mine  ; 
Fulfilled  be  the  intent  of  my  mind  ; 

No  sin  whatever  may  I commit ; 


1 KS.  and  MS.  end  svar  devesu  gantave  as  in 

TS.  v.  7.  7 g,  and  VS  so  with  nay  a. 

4 The  other  texts  have  ivdm  for  enam  ; KS.  in 
c lias  krnvantd  pitard  yuvand  ; MS.  krnvan- 

tah  pitaro  yuvanah  ; VS.  krnvdna  pitard 

yuvand,  and  in  d MS.  has  anvdtdhsus  lava. 

s This  verse  has  occurred  in  full  above  at 
i.  6.  5/ and  iv.  2.  4 k. 

* Cf.  KS.  xl.  10.  For  the  Brahmana  see 
TS.  v.  4.  11.  3.  This  section  gives  the 
Mantras  for  the  placing  of  the  bricks  on 
the  Dliisnyas,  nine  for  the  Agnldh’s 
altar,  12,  16,  21  or  24  for  the  Hotr’s, 
eleven  for  the  Brahmanaccliansin  and 
six  for  the  Mai  jiillya,  eight  for  the  rest ; 
see  ApQS.  xvii.  26.  2,  which  refers  for  all 
the  Kamyas  to  the  (JJulva  Sutra,  extracts 
from  which  are  given  in  the  comm,  on  TS. 
B<JS.  x.  65,  agreeing  with  TS.,  prescribes 
eight  for  all  except  the  Ilotr  and  the 


Marjallya,  one  YajusI,  and  the  rest ' space 
fillers’.  The  bricks  are  called  Vihavya 
from  the  name  of  the  hymn. 

6 The  Mantras  are  found  also  in  RV.  x.  128 
and  in  a different  order  in  AV.  x.  3,  on 
which  see  Whitney’s  note.  The  first 
occurs  also  in  MS.  i.  4.  1. 

6 AV.  v.  3.  3,  RV.  x.  128.  2,  and  KS.  have 

indravantah  and  urulokam  ; AV.  has  kamd- 
ydsmai  and  pavate.  For  the  two  words 
uru  gopdm,  Weber  ( Ind . Stud.  xiii.  68) 
compares  brhdd  ukse,  i.  4.  26.  1 ; mata 
pitarah,  i.  3.  10  d ; dyava  ksamd,  iv.  1.  10  n ; 
pafcad  varstyan,  v.  3.  1.  6 ; purdstad  etam, 
vii.  1.  6.  5. 

7 RV.  x.  128.  3 has  hotaro  vanusanta  ; AV.  v. 

8.  6 daiva  hotard  sanisan  no  ctad  ; KS. 
daivyd  hotaro  sanisan  no  ctad  and  mama  bis 
for  mayi  as  in  Ppp.,  which,  however,  lias 
mdhyam  in  a. 


387] 


[ — iv.  7.  14 


The  Vihavya  Bricks 


May  the  All-gods  befriend  me.1 
e O ye  six  spaces  divine,  for  us  make  broad  room ; 

0 ye  All-gods,  here  show  your  prowess ; 

May  we  not  lose  offspring  nor  ourselves  ; 

May  we  not  fall  victims  to  our  foe,  O king  Soma.2 * 
/ Agni,  driving  away  wrath  in  front  [2], 

As  guardian  unfailing,  do  thou  guard  us  on  all  sides  ; 

Let  thy  foes  turn  away  again 

And  be  their  plotting  at  home  ruined  through  thy  foresight.1’ 
g The  creator  of  creators,  lord  of  the  world, 

The  god  Savitr  overcoming  enmity, 

This  sacrifice  may  the  two  Alvins  and  Brhaspati, 

The  gods  (guard)  and  protect  the  sacrificer  from  misfortune.4 * 
h May  the  bull,  wide  extending,  afford  us  protection  rich  in  food, 
He  much  invoked  in  this  invocation  ; 

O thou  of  the  bay  steeds,  be  gracious  unto  our  progeny ; 

Harm  us  not  [3],  abandon  not  us." 
t May  our  rivals  depart ; 

With  Indra  and  Agni  we  overthrow  them  ; 

The  Yasus,  the  Rudras,  the  Adityas  have  made  me 
A dread  corrector  and  overlord,  sky  reaching.6 
k Hitherward  do  we  summon  Indra  from  thence, 

Him  who  is  winner  of  cows,  of  booty,  and  winner  too  of  horses  ; 
Do  thou  accept  this  sacrifice  at  our  invocation  ; 

Ally  of  it  we  make  thee,  O lord  of  the  bays.7 


1 RV.  x.  128.  4 differs  in  having  nah  at  the 
end ; AV.  v.  3.  4 and  KS.  have  yajantdm, 
ydnistd,  and  end  vipie  devd  abhi  raksantu 
( tisthaniu  KS.)  mehd. 

1 RY.  x.  128.  5 agrees,  but  has  sad  urvis  and 
nah  ; AV.  has  a and  b as  v.  3.  6 a and  b, 
and  c and  d as  v.  3.  7 e and  d ; it  begins 
dairhh  and  ends  b with  maddyadhvam  ; 
KS.  begins  trayas  sah  and  has  devah. 

5 RV.  x.  128.  6 has  eigne,  paresam  and  prabu- 
dhdm  ; AV.  v.  3.  2 has  these  readings  and 
in  b tvam  no  ending  vigvatah  ; in  c it  reads 
apanco  yantu  nivdta  durasyuvah  ; KS.  in  b 
has  pdtu  vifvatah ; in  c apanco  yantu 
nirrtham,  and  in  d vi  nafyatu. 

4 RV.  x.  128.  7 has  in  b trataram  and  abhi- 

mdtisahdm  ; AV.  v.  3.  9 has  vidhdta  and  in 

b devah  savitabhimatisahah ; in  c aditya 


rudra  agvinobha  devah,  ending  nirrthat ; 
KS.  agrees  with  TS.  down  to  yajndm,  but 
then  has  brhaspate  afvinobhendravata  kavyair 
dahsanabhih.  The  TS.  text  can  only  be 
construed  by  admitting  anacoluthon. 

5 RV.  x.  128.  8 agrees  except  for  puruksuh ; 

AV.  v.  3.  8 has  yachatu  and  mrdendra ; 
KS.  has  mrdendra  and  riradhah,  but  pu- 
ruksuh. 

6 RV.  x.  128.  9 agrees  ; AV.  v.  3.  10  has  enan 

in  b,  aditya  rudra  uparispffah  in  c and 
akrata  in  d ; KS.  has  aditya,  rudrdh.  VS. 
xxxiv.  46  agrees  with  TS.,  and  cf.  TB.  ii. 
4.  3.  2. 

7 So  RV.  Khila  after  x.  128  ; TB.  ii.  4.  3.  2; 

RV.  Kh.  has  kulmah  and  KS.  iha  krnmah  ; 
AV.  v.  3.  11  ends  grnotu  asmakam  abhur 
haryagva  rnedt. 


iv.  7.  15 — ] 


The  Horse  Sacrifice 


[388 


The  Horse  Sacrifice 


iv.  7. 15.  a Of1  Agni  first  I reckon,  the  wise  ones, 

Him  of  the  five  folk  whom  many  kindle  ; 

Him  who  hath  entered  into  every  concourse  do  we  implore, 

May  he  relieve  us  from  tribulation.2 
b Him  whose  is  that  which  breatheth,  which  winketh,  which 
moveth, 

Whose  alone  is  that  which  has  been  born  and  is  being  born, 

Agni  I praise  ; I invoke  seeking  aid, 

May  he  relieve  us  from  tribulation.3 
C Of  Indra  first  I reckon,  the  wise  one  ; 

Praise  of  the  slayer  of  Vrtra  hath  come  to  me, 

He  who  cometh  at  the  call  of  the  generous  doer  of  good  deeds  [1], 
May  he  relieve  us  from  tribulation.4 
d Him  who  in  might  leadeth  forth  the  host  for  battle, 

Who  commingleth  the  three  possessions ; 

Indra  I praise  ; I invoke  seeking  aid, 

May  he  relieve  us  from  tribulation.5 
e Of  you,  O Mitra  and  Varuna,  I reckon  ; 

Take  heed  of  him,  O ye  of  true  strength,  strong  ones,  whom  ye 
afflict ; 

Ye  who  go  in  might  against  the  king  in  his  chariot, 

May  ye  relieve  us  from  sin.6 
/You  whose  chariot  with  straight  reins,  of  true  path, 

Approacheth  to  spoil  him  who  acteth  falsely, 

Mitra  and  Varuna  I praise  [2]  ; I invoke  seeking  aid, 

May  ye  relieve  us  from  sin.7 


1 Cf.  KS.  xxii.  15 ; MS.  iii.  16.  5.  This 

section  gives  the  Mantras  for  the  ten 
oblations  of  the  Mrgaresti  of  the  Aijva- 
medha  enumerated  in  TS.  vii.  5.  22  ; the 
last  two  verses  a and  w are  for  the 
Svistakrt  oblation,  the  others  are  the  ten 
sets  of  Puronuvakyas  and  Yajyas ; see 
Ap^S.  xx.  23.  1-4  ; B£S.  xv.  38,  and  cf. 
Whitney,  Translation  of  Atharvaveda,  p.  190; 
Weber,  Ind.  Stud,  xviii.  95  seq. ; Bloom- 
field, Atharvaveda , pp.  51,  52. 

2 The  AY.  version  (iv.  23.  1)  has  in  b panca- 

janyasya  bahudha  yarn  indhate,  in  c vifo — 
vifah  pravifivdhsam ; MS.  has  amftdnam  in 
b and  KS.  the  careless  variant  pravifdnam. 

3 AV.  iv.  23.  7 has  in  a pradifi  ydd  virocate  and 

in  b janitavydm. 

* AV.  iv.  24.  1 has  indrasya  manmahe  fdfvad 

id  asya  manmahe,  and  in  b upa  memaaguh, 


and  in  c eti ; KS.  has  ihaguh.  For  the 
accent  on  upa,  Weber  (Ind.  Stud.  xiii.  69) 
compares  ati  prayuktyai,  ii.  2.  9.  2 ; rinu 
samtatyai,  vii.  1.  5.  5 ; praty  uttabdhyai,  vi. 
6.  4.  6 ; abhi  kalpamanah,  iv.  4.  11.  2 ; 
abhi  samdastau,  ii.  5.  2.  3 ; ddhi  fritam,  iv. 
6.  2 g ; upa  jivantah,  v.  5.  9 a.  In  iv.  1. 
4.  2,  however,  ddhi  is  a preposition. 

5 AV.  iv.  24.  7 has  samgraman,  transposes 

vaft  and  yudhe,  and  reads  dvayani,  which  is 
easier  ; KS.  has  yudhd. 

6 AV.  iv.  29.  1 in  b reads  rtawdhau  sdcetasau 

druhvano  yau  nudethe,  and  has  a completely 
different  c ; MS.  has  durhrna  and  KS. 
drhand,  both  have  rajand  and  MS.  yatah. 

7 AV.  iv.  29.  7 has  the  easier  yayo  rdthah 

satyavartma  rjurapnih,  reads  mithuya  and 
abhiyati ; KS.  and  MS.  have  mithu  ( mithu ) 
compounded  with  cdrantam. 


389] 


[ — iv.  7.  15 


The  Mrgaresti 


g We  venerate  the  ordinances  of  Vayu  and  of  Savitr, 

Who  support  that  which  hath  life  and  guard  it, 

Who  surround  all  things  ; 

May  ye  relieve  us  from  sin.1 
h The  best  blessings  have  come  to  us 
In  the  realm  of  the  two  gods ; 

I praise  Vayu  and  Savitr  ; I invoke  seeking  aid, 

May  ye  relieve  us  from  sin.2 
i Best  charioteers  of  carmen,  I hail  for  aid, 

That  go  most  smoothly  with  well-guided  steeds  ; 

Ye  [3]  whose  might  among  the  gods,  O gods,  is  unextinguished, 
May  ye  relieve  us  from  sin.3 
k What  time  ye  came  to  the  wedding  of  Surya, 

Choosing  a seat  together  on  the  three-wheeled  (chariot), 

I praise  you,  Afvins,  gods,  invoke  seeking  aid, 

May  ye  relieve  us  from  sin/ 
l Of  the  Maruts  I reckon  ; may  they  aid  us  ; 

May  they  all  help  this  every  prayer  (of  ours) ; 

The  swift,  easily  controlled  (ones)  I call  to  help, 

May  they  relieve  us  from  evil.6 
m The  sharp  weapon,  strong  and  mighty, 

The  divine  host  [4]  keen  in  the  battles, 

I praise  the  gods,  the  Maruts ; I invoke  seeking  aid. 

May  they  relieve  us  from  evil.6 
n Of  the  gods  I reckon  ; may  they  aid  us  ; 

May  they  all  help  this  every  prayer ; 

The  swift,  easily  controlled  (ones)  I call  to  help, 

That  they  may  relieve  us  from  evil.7 
o That  which  now  consumeth  me 


From  deed  of  men  or  gods, 

I praise  the  All-gods  ; I invoke  seeking  aid, 


May  they  free  us  from  evil.8 

1 AV.  iv.  25.  1 lias  vifathah,  rdksathah , babhu- 

vaihuh  ; KS.  has  bibhrthdh.  and  the  rest  as 
AY.  ; MS.  has  the  logical  third  persons 
in  a and  b and  second  in  c ; KS.  has 
adhipa  for  paribhu. 

2 AV.  iv.  25.  7 has  dhaman  and  in  c staumi 

decam  savitaram  ca  vayum ; MS.  has  dfirah. 

3 Not  in  AV.  KS.  has  dfubhih  for  dpvaih,  and 

in  c KS.  and  MS.  have  anisitam,  which  is 
easier  ; KS.  has  huve. 

4 Not  in  AV.  The  verse  is  reminiscent  of 

RV.  x.  85.  13-15. 

3 AV.  iv.  27.  1 has  me  for  nah  and  in  b reads 


pre-mam  vajarii  vdjasute  arnntu  ; in  c dfun 
iva  suyaman  ahva  utaye.  KS.  and  MS. 
agree  with  TS. 

6 AV.  iv.  27.  7 has  dntkam  for  ayudham,  vidi- 

tdm  and  mdrutam,  and  ends  with  ugram  ; 
in  the  next  Pada  it  omits  devdn  ; KS.  has 
iditam. 

7 Not  in  AV.  It  is  of  course  based  on  l. 

8 Not  in  AV.  as  a whole,  but  iv.  26.  7 has 

ydn  meddm  abhifocati  yena-yena  va  krtam 
pauruseyan  no  daivat.  KS.  has  abhidasati 
pauruseydd  daivad  evestir  aslu  dvipadaf  catus- 
padah. 


IV.  7.  15 


[390 


— ■]  The  Piling  of  the  Fire 

p Us  to-day  Anumati.1 
q 0 Anumati,  thou  [5].' 
r Vaisvanara  for  aid  to  us.1 
s Present  in  sky.1 

t Those  that  expanded  with  unmeasured  might, 

Those  that  became  the  supports  of  wealth, 

I praise  sky  and  earth  ; I invoke  seeking  aid, 

May  ye  relieve  us  from  tribulation.2 
u O ye  broad  firmaments,  make  room  for  us ; 

0 rulers  of  the  field,  aid  us  ; 

1 praise  sky  and  earth  ; I invoke  seeking  aid, 

May  ye  relieve  us  from  tribulation.3 

v Whatever  sin  we  commit  against  thee, 

As  men  are  wont  in  ignorance,  O most  young  [6], 

Make  us  blameless  before  Aditi, 

Remove  our  evil  deeds  on  all  sides,  O Agni.4 
w Even  as  ye  did  set  free,  O bright  ones, 

O ye  that  are  worthy  of  offering,  the  buffalo  cow  bound  by  the  foot, 
So  do  thou  remove  from  us  tribulation  ; 

Be  our  life  prolonged  further,  O Agni.s 


1 All  these  verses  are  given  elsewhere  in  full, 

viz.  p and  q = iii.  3.  11  l and  m ; r and  s 
= i.  5.  11  a and  d,  and  the  Pratikas  are 
also  found  in  iv.  4.  12.  6. 

2 KS.  omits  c. 

3 KS.  has  krnutam  and  adhivocatam  nah,  MS. 

bruvathah. 

4 RV.  iv.  12.  4 and  MS.  have  yac  cid  hi  and 


acitlibhih,  and  kac  cid,  with  anagan  for  the 
senseless  tinagah,  and  MS.  omits  vi.  KS. 
has  not  the  verse. 

B RV.  iv.  12.  6 has  tydd,  and  evo  sv  asmdn 
tnuncaia,  and  ends  with  prd  tary  agne  pra- 
tardm.  So  also  MS.  KS.  has  not  the  verse. 
Atari  is  a bad  form  for  the  injunctive 


sense. 


KANDA  V 

The  Explanation  of  the  Piling  of  the  Fire  Altar 


PRAPATHAKA  I 


The  Placing  of  the  Fire  in  the  Fire-pan 

v.  1.  1.  He1  offers  the  Savitr  offerings,  for  instigation.  He  offers  with  (an 
oblation)  ladled  up  four  times,  cattle  have  four  feet ; verily  he  wins  cattle ; 
the  quarters  are  four ; verily  he  finds  support  in  the  quarters.  The  metres 
departed  from  the  gods  (saying),  ‘ We  will  not  carry  your  oblation  without 
sharing  (in  it)  ’ ; for  them  they  kept  this  (oblation)  ladled  up  four  times,  for 
the  Puronuvakya,  the  Yajya,  the  deity,  the  Vasat  call;  in  that  he  offers 
what  has  been  ladled  up  four  times,  he  delights  the  metres,  and  they 
delighted  carry  to  the  gods  his  oblation.  If  he  desire  of  a man  [1],  1 May 
he  become  worse  he  should  offer  each  separately  for  him ; verily  he  makes 
him  severed  from  the  libations;  2 * he  becomes  worse.  If  he  desire  of  a man, 
4 May  he  become  better  he  should  offer  all  for  him  continuously ; verily  he 
makes  him  master  of  the  libation  ; he  becomes  better.  This  is  the  mastering 
of  the  sacrifice.  He  abandons  prosperity  in  the  beginning  of  the  sacrifice 
who  departs  from  Agni  as  the  deity  ; these  offerings  to  Savitr  number 
eight,  the  Gayatrl  has  eight  syllables,  Agni  is  connected  with  the  Gayatrx 
[2] ; verily  he  does  not  abandon  prosperity  at  the  beginning  of  the 
sacrifice,  nor  Agni  as  the  deity.  The  offerings  to  Savitr  number  eight, 
the  libation  (as  a whole)  is  the  ninth ; verily  he  extends  the  threefold 
(Stoma)  at  the  beginning  of  the  sacrifice.  If  he  desire,  4 May  I confer  on 
the  metres  the  glory  of  the  sacrifice  ’,  he  should  make  a Rc  verse  last ; 
verily  he  confers  on  the  metres  the  glory  of  the  sacrifice.  If  he  desire, 


1 Cf.  KS.  xviii.  19;  xix.  1 ; KapS.  xxix.  7,  8 ; 
MS.  iii.  1.  1,  2 ; £B.  vi.  3.  1.  1-44.  This 

section  explains  the  offering  to  Savitr  and 

the  taking  of  the  spade,  the  Mantras  for 
which  are  in  TS.  iv.  1.  1. 

‘ It  is  not  quite  certain  whether  in  this  con- 
struction the  sense  is  merely  that  the 


sacrificer  is  made  weak  by  means  of  the 
severed  character  of  the  akutis,  or  whether 
it  is  to  be  understood  that  he  is  parted 
from  them  because  of  their  lack  of  con- 
tinuity ; the  latter  sense  is  perhaps  the 
more  probable. 


[392 


v.  1. 1 — ] The  Placing  of  the  Fire  in  the  Fire-pan 

‘ May  I confer  on  the  sacrificer  the  glory  of  the  sacrifice  he  should  make 
a Yajus  formula  last;  verily  he  confers  on  the  sacrificer  the  glory  of  the 
sacrifice.  ‘ By  the  Rc  make  the  Stoma  to  flourish  he  says  [3],  for 
prosperity.  With  four  (verses)  he  takes  up  the  spade ; the  metres  are  four ; 
verily  (he  takes  it  up)  with  the  metres.  ‘ On  the  instigation  of  god 
Savitr’,  he  says,  for  instigation.  Agni  went  away  from  the  gods,  he 
entered  the  reed ; he  resorted  to  the  hole  1 which  is  formed  by  the  perfora- 
tion of  the  reed  ; the  spade  is  perforated  to  make  it  his  birthplace ; 
wherever  he  lived,  that  became  black  ; (the  spade)  is  stained,  for  perfection 
of  form ; it  is  pointed  at  both  ends,  for  the  winning  of  light  both  hence 
and  from  yonder  world ; it  is  a fathom  long ; so  much  is  the  strength  in 
man ; (verily  it  is)  commensurate  with  his  strength ; it  is  unlimited  in 
girth,  to  win  what  is  unlimited ; that  tree  which  has  fruit  is  strong 
among  trees,  the  reed  bears  fruit,  (the  spade)  is  of  reed,  to  win  strength, 
v.  1.  2.  That2  part  of  the  sacrifice  is  unsuccessful  which  is  performed  with 
no  Yajus.  ‘ This  bond  of  order  they  grasped  ’,  (with  these  words)  he  takes 
up  the  horse’s  halter,  to  make  a Yajus  and  to  make  successful  the  sacrifice. 
‘ Swiftly  run  hither,  O steed  ’,  (with  these  words)  he  halters  the  horse ; 
verily  he  proclaims  its  greatness  in  this  form.  ‘Yoke  ye  the  ass’,  (with 
these  words)  (he  halters)  the  ass ; verily  he  establishes  the  ass  on  the 
non-existent ; therefore  the  ass  is  less  real  than  the  horse.  ‘ In  each  need 
more  strong  ’,  he  says  [1]  ; verily  in  each  need  he  yokes  him ; ‘ in  each 
contest  we  invoke  ’,  he  says ; the  contest  is  food  ; verily  he  wins  food.  ‘ As 
friends,  Indra  to  aid  us  ’,  he  says  ; verily  he  wins  power.  Agni  went  away 
from  the  gods,  him  Prajapati  found  ; the  horse  is  connected  with  Prajapati, 
with  the  horse  he  collects  (it),  for  the  finding  (of  Agni).  Now  confusion 
occurs  in  that  they  perform  the  same  thing  with  a better  and  worse 
(instrument),  for  the  ass  is  worse  than  the  horse  [2] ; they  lead  the  horse  in 
front  to  avoid  confusion ; therefore  the  worse  follows  after  the  better. 
Many  are  the  foes  of  the  man  who  waxes  great,  he  waxes  great  as  it  were 
who  piles  the  fire,  the  steed  has  a thunderbolt ; ‘ hastening  come  hither, 
trampling  the  enemy  ’,  he  says  ; verily  he  tramples  with  the  thunderbolt  on 
the  evil  foe ; ‘ from  the  lordship  of  Rudra  ’,  he  says ; cattle  are  connected 
with  Rudra ; verily  having  begged  from  Rudra  [3]  cattle  he  acts  for  his 
own  interest.  ‘ With  Pusan  as  fellow  ’,  he  says  ; Pusan  is  the  leader 
together  of  roads ; (verily  it  serves)  for  attainment.  The  fire  has  dust 


1 uti  hero  seems  to  have  the  sense,  seen  in 

TB.  i.  1.  1.  3 by  BR.,  of  ‘hole’  of  an 
animal,  a mouse  according  to  the  comm. 

2 Cf.  KS.  xix.  2,  3 ; KapS.  xxix.  8 ; xxx.  1 ; 

MS.  iii.  1.  3,  4 ; £B.  vi.  8.  2.  2-3. 12.  This 


section  gives  the  Brahmana  for  the 
Mantras  of  TS.  iv.  1.  2.  1-3  for  the  bring- 
ing forward  of  the  steed  en  route  for  the 
clay  for  the  altar. 


393]  The  Bringing  Forward  of  the  Steed  [ — v.  l.  3 

for  its  abode  ; the  Angirases  brought  it  together  before  the  deities  ; ‘ from 
the  abode  of  earth  do  thou  approach  Agni  of  the  dust  in  the  mode  of 
Ahgiras  he  says ; verily  he  brings  it  together  in  one  abode  with  the 
deities.  1 We  approach  Agni  of  the  dust  in  the  manner  of  Ahgiras he 
says;  verily  he  appropriates  the  strength  of  him  whom  he  meets  [4]. 
‘ The  fire  should  be  brought  together  after  announcing  it  to  Prajapati 
they  say ; Prajapati  is  this  earth,  the  ant-heap  is  its  ear ; 1 ‘ we  will  bear 
Agni  of  the  dust  in  the  manner  of  Ahgiras  (with  these  words)  he  pays 
reverence  to  the  mound  of  an  ant-heap ; verily  after  announcing  it  to 
Prajapati  face  to  face,  he  brings  together  the  fire.  ‘ We  bear  Agni  of  the 
dust  in  the  manner  of  Ahgiras  ’,  he  says  ; verily  he  appropriates  the 
strength  of  him  whom  he  meets.  ‘ Agni  hath  gazed  along  the  forefront  of 
the  dawns’  [5],  he  says,  to  light  up  (the  heaven).  ‘ The  steed  coming,  from 
the  way  ’,  ‘ Coming  to  earth,  0 steed  he  says  ; verily  he  wishes  for  it  with 
the  first  and  obtains  it  with  the  second ; with  two  (verses)  he  makes  it 
come,  for  support;  (with  two)  of  the  same  form,  therefore  cattle  are  born  of 
the  same  form.  ‘ Thy  back  is  the  sky,  thy  abode  earth  ’,  he  says ; 
Prajapati  quickened  him  from  these  worlds ; verily  he  proclaims  its 
greatness  in  this  form.  The  steed  is  possessed  of  the  thunderbolt,  by 
its  incisors  it  is  more  puissant  than  those  with  one  row  of  incisors,  by  its 
hair  than  those  with  two  rows  ; him  whom  he  hates  he  should  conceive  as 
beneath  its  feet ; verily  with  the  thunderbolt  he  lays  him  low. 
v.  1.3.  ‘ The  2 strong  steed  hath  stepped  forth  with  these  two  (verses)  he 
makes  it  step  forth  ; (with  two)  of  the  same  form,  therefore  cattle  are  bom 
of  the  same  form.  He  pours  water  down  ; where  there  are  waters,  there 
plants  take  root,  and  where  plants  take  root  cattle  find  support  through 
them,  the  sacrifice  (finds  support)  in  cattle,  the  sacrificer  in  the  sacrifice, 
offspring  in  the  sacrificer  ; therefore  he  pours  water  down,  for  support.  If 
the  Adhvaryu  were  to  pour  the  libation  on  that  which  is  without  fire,  the 
Adhvaryu  would  be  [1]  blind,  the  Raksases  would  destroy  the  sacrifice;  he 
puts  gold  down  and  offers  ; verily  he  pours  on  what  has  fire,  the  Adhvaryu 
does  not  become  blind,  the  Raksases  do  not  destroy  the  sacrifice.  ‘ I touch 
Agni  with  mind,  with  ghee  ’,  he  says,  for  with  mind  man  approaches  the 
sacrifice ; * who  lordeth  it  over  all  the  worlds  ’,  he  says,  for  he  lords  it  over 
all ; ‘ broad,  vast,  with  pervading  vital  power  ’,  he  says,  for  he  born  small 
becomes  great  [2] ; ‘ most  extensive,  impetuous,  winning  food  ’,  he  says ; 
verily  he  makes  pleasant  food  for  him  ; all  is  pleasant  for  him  who  knows 
thus.  ‘ I touch  thee  with  speech,  with  ghee  ’,  he  says ; therefore  what 

1 For  the  ears  of  the  earth  cf.  Oertel,  JAOS.  9®-  3*  3.  13-25.  This  section  explains 

xxviii.  88.  the  rest  of  the  Mantras  in  TS.  iv.  1.  2. 

2 Cf.  KS.  xix.  3 ; KapS.  xxx.  1 ; MS.  iii.  1.4;  4,  5. 

14  [h.o.s.  19] 


[394 


v.  l.  3 — ] The  Placing  of  the  Fire  in  the  Fire-pan 

a man  conceives  with  mind  he  utters  with  speech  ; ‘ with  friendly  (mind) 
he  says,  to  smite  away  the  Raksases ; ‘ with  mortal  glory,  with  engaging 
colour,  Agni  ’,  he  says ; verily  he  bestows  beauty  upon  him  ; he  is  possessed 
of  beauty  who  knows  thus  [3].  By  mind  must  he  obtain  that  libation 
which  the  Adhvaryu  offers  in  that  which  is  without  fire ; he  offers  with 
two  verses  containing  the  word  ‘ mind  to  obtain  the  two  libations  ; with 
two  (he  offers),  for  support.  As  the  beginning  of  the  sacrifice  is  performed 
the  Raksases  are  fain  to  destroy  the  sacrifice ; now  then  is  this  (place)  the 
beginning  of  the  sacrifice  when  the  libation  comes  upon  it ; he  draws 
a line  around,  to  smite  away  the  Raksases  ; with  three  (verses)  he  draws 
a line  around,  Agni  is  threefold ; verily  from  the  whole  extent  of  Agni  he 
smites  away  the  Raksases  [4]  ; with  a Gayatri  verse  he  draws  a line  around, 
the  Gayatri  is  brilliance ; verily  with  brilliance  he  encircles  him  ; with  a 
Tristubh  verse  he  draws  a line  around,  the  Tristubh  is  power ; verily  he 
encircles  him  with  power ; with  an  Anustubh  verse  he  draws  a line  around, 
the  Anustubh  envelops  all  the  metres,  (verily  it  serves)  for  complete  attain- 
ment ; with  the  Anustubh  in  the  middle  (he  draws),  the  Anustubh  is  speech, 
therefore  from  the  middle  we  speak  with  speech ; with  the  Gayatri  first 
he  draws,  then  with  the  Anustubh,  then  with  the  Tristubh  ; the  Gayatri  is 
brilliance,  the  Anustubh  the  sacrifice,  the  Tristubh  power ; verily  he  encircles 
the  sacrifice,  with  brilliance  and  power,  on  both  sides, 
v.  1.  4.  ‘On1  the  instigation  of  the  god  Savitr  thee’,  (with  these  words) 
he  digs,  for  instigation.  Then  with  it  he  produces  smoke;  ‘Full  of  light, 
thee,  O Agni,  of  fair  aspect  ’,  he  says,  and  thereby  he  produces  light.  Agni 
on  birth  afflicted  creatures  with  pain,  him  the  gods  appeased  by  the  half- 
verse  ; ‘ auspicious  and  harmless  to  offspring  ’,  he  says  ; verily  he  makes  him 
appeased  for  offspring.  He  digs  with  two  (verses),  for  support.  ‘ Thou  art 
the  back  of  the  waters’,  (with  these  words)  he  takes  the  lotus  leaf  [1] ; the 
lotus  leaf  is  the  back  of  the  waters ; verily  with  its  own  form  he  takes  it. 
He  gathers  with  a lotus  leaf  ; the  lotus  leaf  is  the  birthplace  of  Agni ; verily 
he  gathers  Agni  with  his  own  birthplace.  He  gathers  with  a black  antelope 
skin  ; the  black  antelope  skin  is  the  sacrifice  ; verily  he  gathers  the  sacrifice 
with  the  sacrifice.  If  he  were  to  gather  with  the  skin  of  tame  animals  he 
would  afflict  with  pain  tame  animals ; he  gathers  with  a black  .antelope  skin  ; 
verily  he  afflicts  with  pain  wild  animals  [2]  ; therefore  of  animals  of  even 
birth  the  wild  animals  are  the  smaller,  for  they  are  afflicted  with  pain.  He 
gathers  on  the  hairy  side,  for  on  that  side  is  it  pure.  He  strews  the  lotus 
leaf  and  the  black  antelope  skin  together ; the  black  antelope  skin  is  this 
(earth),  the  lotus  leaf  yonder  (sky) ; verily  on  both  sides  he  encircles  him 

1 Cf.  KS.  xix.  4 ; KapS.  xxx.  2 ; MS.  iii.  1.6;  the  Mantras  for  the  collection  of  the  clay 

£B.  vi.  4.  1.  1-2.  9.  This  section  explains  for  the  fire-altar  given  in  TS.  iv.  1.  8. 


395]  The  Collection  and  Depositing  of  the  Clay  [ — v.  l.  5 

with  these  two.  Agni  departed  from  the  gods,  Atharvan  perceived  him ; 
* Atharvan  first  pressed  thee  out,  O Agni  ’ [3],  he  says  ; verily  he  gathers  him 
with  him  who  perceived  him.  ‘ Thee,  O Agni,  from  the  lotus  ’,  he  says,  for 
in  the  lotus  leaf  he  found  him  reposing.  * Thee  the  sage,  Dadhyahc  he  says ; 
Dadhyanc,  son  of  Atharvan,  was  full  of  brilliance ; verily  he  bestows 
brilliance  upon  him.  ‘Thee  Pathya  Vrsan’,  he  says;  verily  with  the  latter 
(verse)  he  hails  him  whom  he  has  previously  addressed  [4].1  He  gathers 
with  four  (verses),  the  metres  are  four ; verily  (he  gathers)  with  the  metres. 
(He  gathers)  with  Gayatrl  verses  for  a Brahman,  for  the  Brahman  is 
connected  with  the  Gayatrl ; with  Tristubh  verses  for  a Rajanya,  for  the 
Rajanya  is  connected  with  the  Tristubh  ; if  he  desire  of  a man,  ‘ May  he  be 
richer  ’,  he  should  gather  for  him  with  both  sets ; verily  upon  him  he  bestows 
brilliance  and  power  together.  With  eight  (verses)  he  gathers ; the  Gayatrl 
has  eight  syllables,  Agni  is  connected  with  the  Gayatrl ; verily  he  gathers 
all  the  extent  of  Agni.  ‘ Sit  thou,  0 Hotr  ’,  he  says  ; verily  he  makes  the 
deities  sit  down  for  him ; ‘ The  Hotr  down  ’,  (with  these  words  he  makes) 
men  (sit  down) ; ‘ Sit  thou  down  ’,  (with  these  words  he  makes)  birds  (sit 
down) ; ‘ Be  born  noble  in  the  forefront  of  the  days  he  says ; verily  he 
produces  for  him  the  common  session  of  gods  and  men. 
v.  1.  5.  In  that1'  he  digs  he  acts  as  it  were  harshly  to  this  (earth) ; he  pours 
water  down,  the  waters  are  appeased ; verily  with  the  waters  appeased  he 
calms  her  pain.  ‘ May  for  thee  Vayu,  Matari^van  unite  ’,  he  says  ; Vayu  is 
breath;  verily  with  breath  he  unites  her  breath ; ‘ may  for  thee  Vayu’,  he  says  ; 
therefore  the  rain  speeds  from  the  sky,  made  to  fall  by  Vayu.  * To  him,  O god- 
dess, be  Vasat  with  thee’  [1],  he  says  ; the  seasons  are  six  ; verily  upon  the 
seasons  he  bestows  rain ; therefore  in  all  the  seasons  it  rains.  If  he  were  to 
utter  the  Vasat  cry,  his  Vasat  cry  would  be  exhausted ; if  he  were  not  to  utter 
the  Vasat  cry,  the  Raksases  would  destroy  the  sacrifice;  ‘Vat’,  he  says; 
verily,  mysteriously  he  utters  the  Vasat  cry ; his  Vasat  cry  is  not  exhausted, 
the  Raksases  do  not  destroy  the  sacrifice.  ‘ Well  born  with  light  ’,  (with 
these  words)  he  ties  up  with  an  Anustubh  verse ; all  the  metres  are  the 
Anustubh  [2],  Agni’s  dear  body  is  the  metres ; verily  he  encircles  him  with 
his  dear  body;  likely  to  win  a garment  is  he  who  knows  thus.  Agni 
when  tied  up  is  connected  with  Varuna;  ‘Arise,  thou  of  fair  sacrifice’; 
‘ Arise,  erect,  to  aid  us  ’,  with  two  (verses)  addressed  to  Savitr  he  rises  up  ; 
verily,  instigated  by  Savitr,  he  sends  aloft  the  wrath  of  Varuna  that  is  in 


1 According  to  Sayana  the  reference  is  to 
Dadhyanc,  now  called  Pathya,  but  the 
reference  is  clearly  to  Agni,  as  twice 
referred  to  as  tarn  u tva. 

* Cf.  KS.  xix.  5;  KapS.  xxx.  4 ; MS.  iii.  1.  5,  6; 


£B.  vi.  4.  3.  3-4.  18.  This  section  ex- 
plains the  Mantras  of  TS.  iv.  1.  4 which 
accompany  the  depositing  of  the  clay  on 
the  place  of  sacrifice. 


[396 


v.  l.  5 — ] The  Placing  of  the  Fire  in  the  Fire-pan 

him ; with  two  (verses)  (he  arises),  for  support.  ‘ Born,  thou  art  the 
child  [3]  of  the  two  worlds,  he  says ; the  two  worlds  are  these  two  (sky 
and  earth),  Agni  is  the  child  of  the  two  ; therefore  he  says  thus.  ‘ O Agni, 
brilliant,  distributed  among  the  plants  ’,  he  says,  for  when  they  distribute 
him,  then  he  becomes  more  brilliant.  ‘ Thou  didst  come  thundering  from 
thy  mothers  ’,  he  says ; bis  mothers  are  the  plants ; verily  from  them 
he  makes  him  to  fall.  ‘ Be  firm,  of  strong  limbs  ’,  (with  these  words)  he 
places  (Agni)  on  the  ass  [4] ; verily  thereby  he  yokes  it  for  strength. 
He  gathers  with  the  ass ; therefore  the  ass  is  the  best  burden-gatherer 
of  animals.  He  gathers  with  the  ass ; therefore  the  ass,  even  when 
grazing  is  bad,  becomes  fat  beyond  other  animals,  for  by  it  they  gather 
food  and  light.  He  gathers  with  the  ass ; therefore  the  ass,  being  of 
double  seed,  is  born  as  the  least 1 of  animals,  for  Agni  burns  his  place 
of  birth.  Now  he  is  mounted  upon  offspring  [5],  and  is  strong  to  burn 
with  pain  offspring.  * Be  auspicious,  for  offspring  ’,  he  says ; verily  he  makes 
him  calm  for  offspring.  ‘(For  offspring)  of  man,  O Angiras ’,  he  says, 
for  offspring  are  of  men.  ‘ Scorch  not  sky  and  earth,  nor  the  atmosphere, 
nor  the  trees’,  he  says;  verily  he  makes  him  calm  for  these  worlds.  ‘Let 
the  steed  advance,  thundering  ’,  he  says,  for  he  is  a steed.  ‘ The  sounding, 
the  donkey,  the  flier’  [6],  he  says,  for  the  seers  called  him  the  ‘donkey’. 
‘ Bearing  Agni  of  the  dust  ’,  he  says,  for  he  bears  Agni.  ‘ May  he  fall  not 
before  his  day  ’,  he  says ; verily  he  bestows  life  upon  him  ; therefore 
an  ass  lives  all  its  days;  therefore  are  men  afraid  when  an  ass  perishes 
before  its  day.  ‘ The  strong,  bearing  the  strong  Agni  ’,  he  says,  for  he  is 
strong,  and  Agni  is  strong.  ‘Germ  of  the  waters  [7],  him  of  the  ocean’, 
he  says,  for  Agni  is  the  germ  of  the  waters.  ‘ 0 Agni,  come  hither  for 
enjoyment  ’,  (at  these  words)  the  two  worlds  burst  apart ; in  that  he  says, 
‘ O Agni,  come  hither  for  enjoyment’,  it  is  for  the  separation  (vityai)  of  these 
worlds.  He,  having  left  his  place  and  not  having  reached  a support,  then 
thinks  of  the  Adhvaryu  and  the  sacrificer  ; ‘ holy  order  and  truth  ’,  he  says ; 
holy  order  is  this  (earth),  truth  [8]  is  yonder  (sky) ; verily  in  these  two 
he  establishes  him,  and  neither  the  Adhvaryu  nor  the  sacrificer  is  ruined. 
Agni  when  tied  up,  as  Varuna,  attacks  the  sacrificer ; ‘ O plants,  do  ye  accept 
Agni  here  ’,  he  says,  for  atonement.  ‘ Casting  aside  all  hostilities,  all  evil 
imaginings  ’,  he  says,  to  smite  away  the  Raksases.  * Sitting  down,  may 
he  smite  away  from  us  misfortune  ’,  he  says,  for  support.  ‘ 0 plants,  do  ye 
rejoice  [9]  in  him  ’,  he  says ; Agni’s  portion  is  the  plants ; verily  he  unites 
him  with  them.  ‘ Rich  in  flowers  and  having  fair  leaves  ’,  he  says  ; therefore 

1 The  neuter  here  is  decidedly  strange  as  always  possible,  and,  moreover,  papii  is 

the  masc.  has  been  used  above : but  it  occasionally  neuter,  e.  g.  in  a Mantra, 

may  be  remembered  that  the  neut.  is  TS.  vii.  4.  19 1. 


397] 


The  Preparation  of  the  Fire-pan 


[ — v.  l.  7 


plants  produce  fruit.  ‘ This  germ  of  yours,  of  due  season,  hath  sat  him  in 
his  ancient  seat’,  he  says;  verily  in  those  he  establishes  them  from  whom 
he  makes  him  to  fall.  With  two  verses  he  deposits  (it),  for  support, 
v.  1.  6.  Agni 1 when  tied  up  is  connected  with  Varuna;  ‘ With  extending 
blaze’,  (with  these  words)  he  unloosens  (him);  verily,  instigated  by  Savitr, 
he  lets  loose  on  all  sides  the  wrath  of  Varuna  that  is  in  him.  He  pours 
water  down ; the  waters  are  appeased ; verily  by  the  waters  appeased 
he  calms  his  pain;  with  three  (verses)  he  pours  (it)  down,  Agni  is  three- 
fold ; verily  he  calms  Agni’s  pain  throughout  his  whole  extent.  ‘ Mitra 
having  united  the  earth  he  says ; Mitra  is  the  auspicious  one  of  the  gods  ; 
verily  [1]  with  him  he  unites  him,  for  atonement.  If  he  were  to  unite 
him  with  sherds  of  domestic  pots,  he  would  afflict  domestic  pots  with  pain ; 
he  unites  (him)  with  fragments  of  broken  pots ; these  are  not  used  for 
life ; verily  he  afflicts  them  with  pain.  He  unites  (him)  with  sand,  for 
support,  and  for  healing.  He  unites  (him)  with  goat-hair ; the  female  goat 
is  Agni’s  dear  form ; verily  he  unites  him  with  his  dear  form,  and  thus 
with  brilliance.  He  unites  him  with  the  hairs  of  a black  antelope  skin  [2] ; 
the  black  antelope  skin  is  the  sacrifice ; verily  he  unites  the  sacrifice  with 
the  sacrifice.  ‘The  Rudras,  having  gathered  together  the  earth’,  he  says; 
these  deities  first  gathered  him  together;  verily  with  them  he  gathers 
him  together.  ‘ Thou  art  the  head  of  Makha  ’,  he  says ; Makha  is  the 
sacrifice,  the  firepan  is  his  head;  therefore  he  says  thus.  ‘Ye  are  the 
two  feet  of  the  sacrifice  he  says,  for  these  are  the  two  feet  of  the 
sacrifice  [3] ; and  also  (it  serves)  for  support.  He  hands  (the  pan)  over 
with  one  set  (of  verses),  and  addresses  it  with  another,2  to  make  a pairing. 
He  makes  it  with  a triple  stand ; these  worlds  are  three  ; (verily  it  serves) 
to  obtain  these  worlds.  He  makes  (it)  with  the  metres;  the  metres  are 
strength ; verily  he  makes  it  with  strength.  He  makes  a hole  with 
a Yajus,  for  discrimination.  He  makes  it  so  great,  of  equal  girth  with 
Prajapati,  the  beginning  of  the  sacrifice.  He  makes  it  with  two  breasts, 
for  the  milking  of  sky  and  earth;  he  makes  it  of  four  breasts,  for  the 
milking  of  cattle;  he  makes  it  of  eight  breasts,  for  the  milking  of  the 
metres.  For  him  who  practises  witchcraft  he  should  make  it  nine- 
cornered  ; verily  gathering  together  the  threefold  thunderbolt  he  hurls 
it  at  his  foe,  to  lay  him  low.  ‘ Having  made  the  great  pan  ’,  (with  these 
words)  he  deposits  (it) ; verily  he  establishes  it  among  the  deities, 
v.  1.  7.  With3  seven  (verses)  he  fumigates ; the  breaths  in  the  head  are  seven, 

1 Cf.  KS.  xix.  5,  6 ; KapS.  xxx.  3,  4 ; MS.  iii.  * The  verses  referred  to  are  h,  i,  k,  while  the 

1.  6,  7 ; 9 B . vi.  4.  4.  20-5.  2.  21.  This  anyaih  are  the  Yajus  included  in  n. 

section  explains  the  Mantras  of  TS.  iv.  5 Cf.  KS.  xix.  6,  7 ; KapS.  xxx.  4,  5 ; MS.  iii. 
1.  5 for  the  making  of  the  fire-pan.  1.  7,8  ; (^B.  vi.  5.  3.  8-4. 17.  This  section 


[398 


v.  l.  7 — ] The  Placing  of  the  Fire  in  the  Fire-pan 

the  pan  is  the  head  of  the  sacrifice ; verily  he  places  the  breaths  in  the  head 
of  the  sacrifice ; therefore  seven  are  the  breaths  in  the  head.  He  fumigates 
with  horse-dung  ; the  horse  is  connected  with  Prajapati ; (verily  it  serves) 
to  connect  it  with  its  place  of  birth.1  ‘ May  Aditi  thee  he  says ; Aditi 
is  this  (earth) ; verily  with  Aditi  in  Aditi  he  digs,  to  avoid  injury  to  it,  for 
one  hurts  not  oneself.  ‘ May  the  wives  of  the  gods  thee  he  says ; the 
wives  of  the  gods  made  it  first  [1]  ; verily  with  them  he  places  it.  ‘ May  the 
Dhisanas  thee’,  he  says  ; the  Dhisanas  are  the  sciences ; verily  he  enkindles 
it  with  the  sciences.  ‘ May  the  wives  thee  ’,  he  says ; the  wives  are  the 
metres ; verily  with  the  wives  he  makes  it  cooked.  ‘ May  the  protectors 
he  says;  the  protectors  are  the  Hotr’s  offices;  verily  with  the  Hotr’s 
offices  he  cooks  it.  ‘ May  the  women  thee  ’,  he  says  ; the  women  are  the 
wives  of  the  gods  [2] ; verily  with  them  he  cooks  it.  With  six  (verses)  he 
cooks ; the  seasons  are  six  ; verily  with  the  seasons  he  cooks  it.  ‘ May  they 
cook  ’,  he  says  twice ; therefore  twice  in  the  year  does  the  corn  ripen.  The 
pan  when  enkindled  is  connected  with  Varuna;  he  approaches  it  with 
(a  verse)  addressed  to  Mitra,  for  atonement.  ‘ May  the  god  Savitr  dig  thee 
out  ’,  he  says  ; verily,  instigated  by  Savitr,  he  digs  it  out  with  holy  power 
and  with  the  deities.  ‘ Breaking  not,  0 earth,  fill  the  regions,  the  quarters  ’ 
[3],  he  says ; therefore  Agni  shines  along  all  the  quarters.  ‘ Arise,  become 
great,  stand  upright,  be  thou  firm’,  he  says,  for  support.  A bowl  that 
is  not  poured  upon  is  connected  with  the  Asuras;  he  pours  upon  it; 
verily  he  makes  it  to  be  with  the  gods ; with  goats’  milk  he  pours  upon  it ; 
the  milk  of  the  goat  is  the  highest  form  of  draught ; verily  he  pours  upon 
it  with  the  highest  draught;  (he  pours)  with  a Yajus,  for  discrimination. 
He  pours  with  the  metres;  with  the  metres  it  is  made;  verily  with  the 
metres  he  pours  upon  the  metres. 

v.  1.  8.  With2  twenty-one  beans  he  approaches  the  head  of  the  man  ; beans 
are  impure,  the  man’s  head  is  impure ; verily  by  the  impure  he  redeems 
its  impurity  and  making  it  pure  takes  it.  There  are  twenty-one ; man  is 
composed  of  twenty-one  parts;  (verily  they  serve)  to  obtain  man.  The 
man’s  head  is  impure  as  bereft  of  the  breaths ; he  deposits  (it  near)  an 
ant-heap  pierced  in  seven  places ; the  breaths  in  the  head  are  seven ; verily 
he  unites  it  with  the  breaths,  to  make  it  pure.  Of  all  those  [1]  that  were 
comrades  of  death  Yama  holds  the  overlordship ; he  sings  the  verses  of 
Yama;  verily  from  Yama  he  redeems  it;  with  three  he  sings;  three  are 
these  worlds ; verily  from  these  worlds  he  redeems  it ; therefore  one  should 

contains  the  explanation  of  the  Mantras  10  ; MS.  iii.  1.  10  ; 2.  7 ; £B.  has  no  pre- 
in TS.  iv.  1.  6 regarding  the  making  cise  parallel.  This  section  explains  the 

ready  of  the  pan.  Mantras  in  TS.  iv.  1.7  of  the  animals  sacri- 

1 Both  the  horse  and  Agni  are  prajdpatya.  ficed  at  tlio  fire-altar. 

3 Cf.  KS.  xix.  8 ; xx.  8;  KapS.  xxx.  C ; xxxii. 


399] 


[ — V.  1.  9 


The  Sacrificial  Victims 

not  give  to  one  who  sings,  for  the  Gatha  appropriates  it.  To  the  fires  he 
offers  animals ; the  fires  are  desires  ; verily  he  wins  his  desires.  If  he  were 
not  to  offer  the  animals,  then  he  would  not  obtain  animals  [2]  ; if  he  were 
to  let  them  go  after  circumambulation  with  fire,  he  would  disturb  the 
sacrifice ; if  he  were  to  keep  them  until  the  conclusion,1  the  heads  would 
be  exhausted ; in  that  he  offers  the  animals,  he  wins  thereby  animals ; in 
that  he  lets  them  go  after  circumambulation  with  fire,  (it  serves)  to  pre- 
vent the  exhaustion  of  the  heads  ; he  concludes  (the  rite)  with  (an  animal) 
for  Prajapati ; Prajapati  is  the  sacrifice ; verily  he  concludes  the  sacrifice 
in  the  sacrifice.  Prajapati  created  offspring,  he  thought  himself  empty, 
he  saw  these  Apr!  (verses),  with  them  from  the  head  [3]  he  satisfied 
himself.  In  that  there  are  these  Apr!  verses,  and  Prajapati  is  the  sacrifice, 
he  satisfies  the  sacrifice  from  the  beginning  with  them.  They  are  of 
unlimited  metres ; Prajapati  is  unlimited ; (verily  they  serve)  to  obtain 
Prajapati.  The  pairs  are  deficient  and  redundant,  for  propagation ; hairy 
by  name  is  that  metre  of  Prajapati,  animals  are  hairy ; verily  he  wins 
animals.  There  are  all  forms  in  these;  all  forms  are  made  when  Agni 
has  to  be  piled  up,  therefore  these  appertain  to  Agni,  to  be  piled  [4], 
Twenty-one  kindling-(verses)  he  repeats;  the  twenty-onefold  (Stoma)  is 
light ; verily  he  attains  light,  and  a support  besides,  for  the  twenty-one- 
fold (Stoma)  is  support.  Twenty-four  (verses)  he  recites ; the  year  has 
twenty-four  half-months,  Agni  Va^vanara  is  the  year;  verily  straightway 
he  wins  Vaiijvanara.  He  recites  them  straight  on,  for  the  world  of  heaven 
is  as  it  were  going  straight  away.  ‘ Let  the  half-years,  the  seasons, 
increase  thee,  0 Agni  ’,  he  says  ; verily  with  the  half-years  he  causes  Agni  to 
increase  [5],  with  the  seasons  the  year.  * Illuminate  all  the  quarters  of  the 
earth  ’,  he  says ; therefore  Agni  illuminates  all  the  quarters.  ‘ The  Alvins 
removed  death  from  him’,  he  says;  verily  from  him  he  repels  death.  ‘ We 
from  the  darkness  he  says ; the  darkness  is  the  evil  one ; verily  from  him 
he  smites  away  the  evil  one.  ‘ We  have  come  to  the  highest  light  ’,  he 
says ; the  highest  light  is  yonder  sun ; verily  he  attains  unity  with  the 
sun.  The  year  lags  not,  his  future  fails  not,  for  whom  these  are  performed. 
The  last  he  recites  with  the  word  ‘ light  ’in  it ; verily  he  bestows  on  him 
light  above,  to  reveal  the  world  of  heaven. 

v.  1.  9.  With 2 six  (verses)  he  consecrates ; the  seasons  are  six ; verily  he 
consecrates  him  with  the  seasons.  With  seven  he  consecrates ; the  metres 
are  seven ; verily  he  consecrates  him  with  the  metres.  ‘ Let  every  man 


1 The  sense  seems  to  be  thus,  though  the  con- 

struction is  varied  from  that  below,  if  as 
is  probable  the  animals  are  the  object. 

2 Cf.  KS.  six.  10;  KapS.  xxx.  8;  MS.  iii.  1.  9; 


£B.  vi.  6.  1.  15-3.  4 ; 7.  3.  15,  16.  This 
section  explains  the  Mantras  of  TS.  iv. 
1.  9,  the  production  of  the  fire  in  the 
fire-pan. 


[400 


v.  l . 9 — ] The  Placing  of  the  Fire  in  the  Fire-pan 

of  the  god  that  leads  with  the  final  Anustubh  he  offers ; the  Anustubh 
is  speech  ; therefore  speech  is  the  highest  of  the  breaths.  The  first  quarter 
foot  is  deficient  by  one  syllable ; therefore  men  live  upon  the  incomplete 
part  of  speech.1  He  offers  with  a full  (one),  for  Prajapati  is  full  as  it  were ; 
(verily  it  serves)  to  obtain  Prajapati  [1]  ; he  offers  with  one  that  is  deficient, 
for  from  the  deficient  Prajapati  created  offspring ; (verily  it  serves)  for 
the  creation  of  offspring.  If  he  were  to  heat  it  on  the  flame,  he  would 
win  what  has  been,  if  on  the  embers,  what  is  to  be ; he  heats  it  on  the 
embers ; verily  he  wins  what  is  to  be,  for  what  is  to  be  is  greater  than 
what  has  been.  With  two  verses  he  heats  (it) ; the  sacrificer  has  two  feet ; 
(verily  it  serves)  for  support.  The  pan  is  gathered  together  with  holy 
power  and  the  Yajus;  if  it  should  break,  the  sacrificer  would  be  ruined  [2], 
and  his  sacrifice  destroyed.  ‘ 0 Mitra,  do  thou  heat  this  pan  he  says ; 
Mitra  is  holy  power ; verily  on  holy  power  he  establishes  it ; the  sacrificer 
is  not  ruined,  nor  is  his  sacrifice  destroyed.  If  it  should  break,  he  should 
unite  it  with  the  selfsame  potsherds;  that  is  the  atonement  for  it.  If 
a man  has  attained  prosperity,  he  should  for  him  deposit  (the  fire)  after 
producing  it  by  friction ; this  is  one  that  has  succeeded ; verily  he  ap- 
proaches his  own  deity  [3].  For  him  who  desires  prosperitjr  should  be 
used  (the  fire)  which  comes  to  life  from  the  pan,  for  from  it  is  it  produced, 
it  is  self-produced  by  name ; verily  he  becomes  prosperous.  If  he  desire 
of  a man,  ‘ May  I produce  a foe  for  him  ’,  he  should  take  for  him  (fire)  from 
elsewhere,  and  deposit  it;  verily  straightway  he  produces  a foe  for  him. 
From  a frying-pan  he  should  (take  fire)  and  deposit  (it)  for  one  who  desires 
food ; in  a frying-pan  food  is  kept ; verily  he  wins  food  with  its  birth- 
place [4].  He  deposits  Munja  grass ; Munja  is  strength ; verily  he  bestows 
upon  him  strength.  Agni  departed  from  the  gods,  he  entered  the  Krumuka 
wood  ; he  deposits  Krumuka ; verily  he  wins  what  of  Agni  is  there  imbued. 
With  butter  he  joins  (it) ; butter  is  the  dear  home  of  Agni ; verily  he 
unites  him  with  his  dear  abode,  and  with  brilliance  also  [5].  He  puts  on 
(a  stick)  of  Vikankata  wood;  verily  he  wins  radiance;  he  puts  on  one  of 
Qaml,  for  atonement.  ‘ Do  thou  sit  down  in  the  lap  of  this  mother  ’,  with 
three  (verses)  he  adores  (The  fire)  when  born;  three  are  these  worlds  ; verily  he 
attains  reputation  in  these  worlds ; verily  also  he  bestows  breaths  on  himself, 
v.  1. 10.  Formerly  2 Agni  would  not  burn  what  was  not  cut  by  the  axe,  but 
Prayoga,  the  seer,  made  that  acceptable  to  him.  * Whatever  logs  we  place 

1 The  schol.  cites  RV.  i.  164.  25,  which,  how-  3 Cf.  KS.  six.  10,  11  ; KapS.  xxxii.  1 ; MS. 
over,  is  more  precise  than  this  notice.  iii.  2.  1 ; <J3B.  vi.  6.  8.  6-7.  2.  6.  This 

Cf.  also  RV.  viii.  100  ; £B.  iv.  1.  3 ; von  section  gives  the  explanation  of  the  Man- 

Scliroeder,  Myaterium  und  Mimus , pp.  340  trasin  TS.  iv.  1.  10,  dealing  with  the  fire 

seq. ; Keith,  JRAS.  1911,  pp.  992  seq.  in  the  pan. 


401] 


The  Fire  in  the  Pan 


[ — v.  1. 10 


on  thee  (with  these  words)  he  puts  on  a kindling-stick ; verily  he  makes 
what  is  not  cut  by  the  axe  acceptable  to  him  ; all  is  acceptable  to  him  who 
knows  thus.  He  puts  on  one  of  Udumbara  wood  ; the  Udumbara  is  strength ; 
verily  he  confers  strength  upon  him.  Prajapati  created  Agni ; him  on 
creation  the  Raksases  [1]  were  fain  to  destroy;  he  saw  that  (hymn)  of  the 
Raksas-slaying  (one)  ; therewith  he  smote  away  the  Raksases  ; in  that  it  is 
(the  hymn)  of  the  Raksas-slaying  one,  thereby  he  drives  away  the  Raksases 
from  Agni  when  bom.  He  puts  on  one  of  A<jvattha  wood  ; of  trees  the 
A^vattha  is  the  overcomer  of  foes ; (verily  it  serves)  for  victory.  He  puts 
on  one  of  Vikankata  ; verily  he  wins  light.  He  puts  on  one  of  QamI  wood, 
for  atonement.  * Sharpened  is  my  holy  power  ’ , * Their  arms  have  I up- 
lifted (with  these  words)  he  makes  him  speak  over  the  last  two  Udumbara 
(sticks)  [2]  ; verily  by  means  of  the  holy  power  he  quickens  the  kingly  power, 
and  by  the  kingly  power  the  holy  power;  therefore  a Brahman  who  has 
a princely  person  is  superior  to  another  Brahman ; therefore  a prince  who 
has  a Brahman  is  superior  to  another  prince.  Now  Agni  is  death,  gold  is 
immortality;  he  puts  a gold  plate  within;  verily  he  severs  immortality 
from  death ; it  has  twenty-one  projections,  the  worlds  of  the  gods  are 
twenty-one,  the  twelve  months,  the  four  seasons,  these  three  worlds,  and  as 
twenty-first  yonder  sun  [3]  ; so  many  are  the  worlds  of  the  gods ; verily 
from  them  he  severs  his  foe.  By  means  of  the  projections  the  gods  reduced 
the  Asuras  to  straits  (nirbadhi) ; that  is  the  reason  why  projections  (nirbd- 
dhah)  have  their  names ; it  is  covered  with  projections ; verily  he  reduces 
his  foes  to  straits.  He  puts  (it)  on  with  a verse  addressed  to  Savitr,  for 
instigation.  ‘Night  and  the  dawn’,  with  (this  as)  second;  verily  he  raises 
him  with  day  and  night.  ‘ The  gods,  granters  of  wealth,  support  Agni  ’, 
he  says ; the  gods,  granters  of  wealth,  are  the  breaths  ; verily  having  raised 
him  with  day  and  night  [4]  he  supports  him  with  the  breaths.  Sitting  he 
puts  (it)  on  ; therefore  offspring  are  bom  sitting  ; the  black  antelope  skin  is 
above ; gold  is  brilliance,  the  black  antelope  skin  is  holy  power  ; verily  on 
both  sides  he  encircles  him,  with  brilliance  and  with  holy  power.  The 
sling  is  of  six  fathoms  in  extent ; the  seasons  are  six  ; verily  he  raises  him 
with  the  seasons ; if  it  is  of  twelve  fathoms,  (he  raises  him)  with  the  year. 
It  is  of  Munja  grass ; the  Munja  is  strength  ; verily  he  unites  him  with 
strength.  ‘ Thou  art  the  bird  of  fair  feathers  ’,  (with  these  words)  he  gazes ; 
verily  he  declares  his  greatness  in  that  form.  * Go  to  the  sky,  fly  to  the 
heaven  ’,  he  says  ; verily  he  makes  him  to  go  to  the  world  of  heaven. 


15  [h.o.s.  19] 


V.  1.  11—] 


The  Horse  Sacrifice 


[402 


The  Ajprl  Hymn  for  the  Horse  Sacrifice 

V.  1.  11.  a Enkindled,1  decking  the  store-room  of  prayers, 

Swelling  with  sweet  butter,  O Agni, 

Steed  bearing  the  strong  drink,  O all-knower, 

Carry  it  to  the  dear  place  of  the  gods. 

6 With  ghee  adorning  the  paths  leading  to  the  gods, 

Let  the  strong  one,  wise,  go  to  the  gods ; 

May  thee,  O courser,  the  regions  attend, 

Bestow  strength  on  this  sacrificer.2 
c To  be  praised  thou  art,  and  to  be  celebrated,  O steed  ; 

Swift  and  pure  art  thou,  0 courser ; 

May  Agni  in  unison  with  the  gods,  the  Vasus, 

Bear  thee  [1],  a glad  messenger,  he  the  all-knower. 
d Rejoicing  in  the  strewn  grass,  well  strewed, 

That  doth  extend  wide  and  broad  on  the  earth, 

Joined  with  the  gods,  may  Aditi  in  unison, 

Bestowing  pleasantness,  cause  it  to  prosper. 
e These  happy  (doors),  all  formed, 

Opening  with  their  sides,  with  the  centre, 

Lofty  and  sounding,  adorning  themselves, 

The  doors  divine,  may  they  be  of  pleasant  entrance.3 
f Moving  between  Mitra  and  Varuna, 

Well  knowing  the  beginning  of  sacrifices, 

The  two  dawns  for  you  [2],  rich  in  gold,  rich  in  adornment, 

I settle  here  in  the  birthplace  of  holy  order. 
g First  for  you  have  I made  glad  the  two,  who  share  one  car,  fair 
of  hue, 

The  gods  that  gaze  on  all  the  worlds, 

Those  that  ordain  your  ordinances, 

The  two  Hotrs,  that  indicate  the  light  in  its  place. 
h May  Bharatl  with  the  Adityas  love  our  sacrifice  ; 

Sarasvatl  with  the  Rudras  hath  holpen  us, 


1 Cf.  KSAfvamedha,  vi.  2 ; MS.  iii.  16.  2 ; 

VS.  xxix.  1-11.  The  Bralimana  is  found 
briefly  in  TB.  iii.  9.  4.  8 ; £B.  xiii.  2.  2. 
14.  This  section  gives  the  Apr!  hymn 
for  the  A^amedha,  and  in  Ap^S.  xx.  17. 
3 it  is  assigned  to  a place  after  vii.  6. 19  ; 
cf.  M£S.  ix.  2.  5 ; 9£S.  xvi.  3.  21  ; BfS. 
x.  28. 

2 MS.  has  idnundpat  for  ghrtenunjdn. 

3 MS.  has  kavasah  like  VS.  and  TS. ; KS.  has 


kavayah  and  this  is  read  by  certain  MSS. 
here  (K.  D.  pr.  man.),  and  was  followed  by 
BR.  ii.  182  from  their  MS.  The  comm, 
here  has  kapafaih,  which  is  explained  as 
kapdtasamipevartamanah,  which  is  not  very 
helpful.  The  meaning  is  quite  uncer- 
tain, and  ‘sounding’  is  merely  a guess 
of  Mahidhara’s  on  VS.  xxix.  6.  Bhask. 
here  has  kavdtavatyah.  KS.  reads  supra- 
ydndh. 


403] 


[ — v.  2. 1 


The  Horse  Sacrifice 

And  Ida  invoked  with  the  Vasus  in  unison  ; 

Our  sacrifice,  O goddesses,  place  ye  with  the  immortals.1 
i Tvastr  begot  the  hero  with  love  for  the  gods  ; 

From  Tvastr  is  born  the  courser,  the  swift  steed  [3]  ; 

Tvastr  produced  all  this  world  ; 

The  maker  of  much  do  thou  offer  to,  as  Hotr.2 
k May  the  steed,  anointed  with  glee,  of  his  own  impulse 
Go  to  the  gods  in  due  season  to  their  abode  ; 

May  the  forest  lord  knowing  the  world  of  the  gods, 

Bear  the  oblations  made  ready  by  Agni.3 
I Waxing  with  the  fervour  of  Prajapati, 

Immediately  on  birth,  O Agni,  thou  didst  support  the  sacrifice  ; 
As  harbinger  with  the  oblation  offered  with  Hail ! 

Do  thou  go  ; let  the  gods  eat  the  oblation  duly.4 


PRAPATHAKA  II 


The  Preparation  of  the  Ground  for  the  Fire 

v.  2. 1.  Headed5  by  Visnu  the  gods  won  finally  these  worlds  by  the  metres  ; 
in  that  he  strides  the  strides  of  Visnu,  the  sacrificer  becoming  Visnu  wins 
finally  these  worlds.  ‘ Thou  art  the  step  of  Visnu,  overcoming  hostility  ’, 
he  says ; the  earth  is  connected  with  the  Gayatri,  the  atmosphere  with  the 
Tristubh,  the  sky  with  the  Jagati,  the  quarters  with  the  Anustubh ; verily 
he  wins  in  order  these  worlds  with  the  metres.  Prajapati  created  Agni ; he 
being  created  went  away  from  him  [1]  ; he  followed  him  with  this  (verse), 
‘ He  hath  cried  ’ ; with  it  he  won  the  home  dear  to  Agni ; in  that  he 
repeats  this  (verse),  he  wins  thereby  the  home  dear  to  Agni.  Now  he  who 
steps  the  strides  of  Visnu  is  apt  as  he  goes  away  to  be  burnt  up ; he  turns 
with  four  (verses) ; the  metres  are  four,  Agni’s  dear  body  is  the  metres ; 
verily  he  turns  round  on  his  dear  body  [2]  ; he  turns  round  from  left 
to  right ; verily  he  turns  round  on  his  own  strength  ; therefore  the  right 


1 MS.  for  d has  syonam  kpivand  suvite  dadhalu 

from  d above. 

2 MS.  has  imd  vifvd  bkuvand. 

3 tmanya  is  as  usual  found  only  in  Aprl  verses 

(RV.  i.  188. 10,  &c.)  ; possibly  as  a priestly 
variant  of  tmdna  from  tmdny-d. 

* KS.  has  mamise,  a mere  blunder.  It  also  has 
sadhyd,  while  all  the  others  have  sadhyd, 
but  the  Pada  texts  differ,  TS.  makes  it 
sadhyd,  i.  e.  adverbial,  as  in  iv.  8.  4 a,  but 


MS.  sadhyah,  while  VS.  agrees  with  TS., 
but  Griffith  treats  it  as  equivalent  to 
sadhyah,  and  so  Sayana  here.  Bhask.  has 
sadhitena  havisd  or  sadhu. 

3 Cf.  KS.  xix.  11 ; KapS.  xxxii.  1 ; MS.  iii.  2.  1 ; 
£B.  vi.  7.  2.  10-4.  15.  This  section  ex- 
plains the  Mantras  of  TS.  iv.  2.  1 and  2, 
which  deal  with  the  placing  of  the  fire 
on  the  throne  and  its  adoration  with  the 
Vatsapra  hymn. 


v.  2.  l — ] The  Preparation  of  the  Ground  for  the  Fire  [404 


side  of  the  body  is  the  stronger  ; verily  also  does  he  turn  with  the  turning 
of  the  sun.  Varuna  seized  Qunahtjepa  Ajlgarti,  he  saw  this  verse  addressed 
to  Varuna,  by  it  he  freed  himself  from  the  noose  of  Varuna  ; Varuna  seizes 
him  who  takes  the  fire-pan ; ‘ From  us  the  highest  knot,  0 Varuna  he 
says ; verily  thereby  he  frees  himself  from  Varuna’s  noose  [3].  ‘I  have 
drawn  thee  he  says,  for  he  draws  him.  ‘ Be  thou  firm  and  motionless  ’, 
he  says,  for  support.  ‘ Let  all  the  folk  desire  thee  he  says ; verily  with  the 
folk  he  unites  him.  ‘ In  him  establish  the  kingdom  he  says ; verily  in 
him  he  makes  the  kingdom  to  abide.  If  he  desire  of  a man,  ‘ May  he  be 
a ruler  ’,  he  should  think  of  him  with  his  mind ; verily  he  becomes  a ruler 
[4].  ‘ In  greatness  he  hath  risen  erect  in  the  van  of  the  dawns  he  says ; 

verily  he  makes  him  the  first  of  his  peers.  ‘ Emerging  from  the  darkness 
he  says ; verily  he  smites  away  darkness  from  him.  ‘ He  hath  come  with 
the  light’,  he  says;  verily  he  bestows  light  upon  him.  He  places  him 
with  four  (verses) ; the  metres  are  four  ; verily  with  the  metres  (he  places 
him) ; with  an  Atichandas  as  the  last ; the  Atichandas  is  the  highest  of 
metres ; verily  he  makes  him  the  highest  of  his  peers ; it  contains  [5]  the 
word  ‘ sit  ’ (sad) ; 1 verily  he  makes  him  attain  reality  ( sat-tvdm ).1  With  (the 
hymn)  of  Vatsapri  he  reverences  (him)  ; by  that  did  Vatsapri  Bhalandana 
win  the  home  dear  to  Agni ; verily  by  it  he  wins  the  home  dear  to  Agni. 
It  has  eleven  (verses)  ; verily  in  eleven  places  he  bestows  strength  on  the 
sacrificer.  By  the  Stoma  the  gods  prospered  in  this  world,  by  the  metres  in 
yonder  world ; the  hymn  of  Vatsapri  is  the  type  of  the  Stoma;  in  that  he 
pays  reverence  with  (the  hymn)  of  Vatsapri  [6],  he  wins  with  it  this  world  ; 
in  that  he  strides  the  steps  of  Visnu,  he  wins  by  them  yonder  world.  On  the 
first  day  he  strides  forth,  on  the  next  day  he  pays  reverence ; therefore 
the  minds  of  some  creatures  are  set  on  energy,  those  of  others  on  rest; 
therefore  the  active  lords  it  over  him  who  takes  his  ease,2  therefore  the 
active  fixes  upon  a man  who  takes  his  ease.  He  clenches  his  fist,  he 
restrains  his  speech,  for  support. 

v.  2.  2.  ‘ 0 3 lord  of  food,  accord  us  food  ’,  he  says ; the  lord  of  food  is 
Agni;  verily  he  grants  him  food.  ‘ Uninjurious,  impetuous’,  he  says; 
he  means  in  fact  ‘ free  from  disease  ’.  ‘ Do  thou  further  the  donor,  bestow 


1 The  form  is  untranslatable ; a form  of  sod 
occurs  in  each  of  the  four  verses  k-n,  and 
a series  of  them  in  n. 

a This  seems  to  be  the  sense,  but  the  comm, 
is  very  unsatisfactory  ; after  recognizing 

yayavardha s praydnafilah,  it,  on  the  second 
occurrence,  takes  it  as  yajamdnah,  and 
renders  the  first  ksemyasya  as  vidyamdna- 
dravyaraksanasya,  and  takes  the  sense  of 
the  second  to  be  that  the  sacrificer,  aban- 


doning any  desire  to  supply  new  utensils, 
determines  to  tend  with  reverence,  &c., 
the  existing  means,  the  fire  in  the  pan, 
&c. ! Presumably  the  real  parallel  is  AB. 
vii.  15.  3 : (Isle  blidga  Taslnasya  . . . carati 
carato  bhdgah. 

3 Cf.  KS.  xix.  12  ; KapS.  xxxli.  2 ; MS.  iii.  2.  2 ; 
£B.  vi.  2.  1.  6-2.  9 ; BQS.  x.  18.  It  ex- 
plains the  Mantras  in  TS.  iv.  2.  8. 


405] 


[ — v.  2.  2 


The  Taking  of  the  Fire 

strength  on  our  bipeds,  our  quadrupeds  he  says ; verily  he  invokes  this 
blessing.  ‘ May  the  All-gods  bear  thee  up  ’,  he  says ; the  All-gods  are 
the  breaths  [1];  verily  with  the  breaths  he  raises  him.  ‘O  Agni,  with 
their  thoughts  he  says ; with  the  purpose 1 for  which  he  raises  him, 
he  verily  unites  him.  He  places  (him)  with  four  (verses) ; the  metres  are 
four ; verily  with  the  metres  (he  places  him) ; with  an  Atichandas  as  the 
last ; the  Atichandas  is  the  highest  of  the  metres ; verily  he  makes  him 
the  highest  of  his  peers ; it  contains  the  word  ‘ sit  ’ (sad) ; verily  he  makes 
him  attain  reality  ( sat-tvdm ).2  ‘Come  forward,  O Agni,  rich  in  light’  [2], 
he  says ; verily  he  bestows  light  upon  him.  With  his  body  he  injures 
him  whom  he  injures  ; ‘ Harm  not  our  offspring  with  thy  body  ’,  he  says  ; 
verily  for  his  offspring  he  makes  him  gentle.  The  Raksases  infest  that 
sacrifice  where  the  axle  creaks ; ‘ He  hath  cried  he  repeats,3  to  smite  away 
the  Raksases.  They  bear  (him)  with  a cart  ; verily  he  confers  honour 
upon  him ; therefore  he  that  has  a cart  and  he  that  has  a chariot  are 
of  guests  [3]  the  most  honoured ; honour  is  his  who  knows  thus.  ‘ With 
kindling-wood  serve  Agni  (with  these  words)  he  puts  a kindling-stick, 
made  wet  with  ghee,  upon  him  when  put  in  place ; that  is  as  when 
hospitality  with  melted  butter  is  offered  to  a guest  on  arrival ; (he  puts 
it  on)  with  a Gayatrl  for  a Brahman,  for  the  Brahman  is  connected  with  the 
Gayatri,  with  a Tristubh  for  a Rajanya,  for  the  Rajanya  is  connected  with  the 
Tristubh.  He  casts  the  ash  into  the  waters ; Agni’s  place  of  birth  is  in 
the  waters  ; verily  he  makes  him  attain  his  own  place  of  birth ; with 
three  (verses)  he  casts  (it) ; Agni  is  threefold  [4] ; verily  he  makes  Agni 
attain  support  through  all  his  extent.  Now  he  casts  away  Agni  who 
puts  the  ash  into  the  waters  ; he  places  it  (in  the  pan)  with  (verses) 
containing  the  word  ‘ light  ’ ; verily  he  bestows  light  upon  him ; with 
two  (he  places  it),  for  support.  He  throws  away  offspring  and  cattle 
who  puts  the  ash  in  the  waters ; ‘ Return  with  strength  ’,  ‘ With  wealth 
(with  these  words)  he  comes  back ; 4 verily  he  bestows  upon  himself 
offspring  and  cattle.  ‘ May  the  Adityas  [5],  the  Rudras,  the  Yasus  kindle 
thee  again  ’,  he  says ; these  deities  first  kindled  him ; verily  by  them  he 
kindles  him.  ‘ Hearken  ’,  ‘ Be  thou  ’,  (with  these  words)  he  pays  reverence ; 
verily  he  awakens  him ; therefore  after  sleeping  creatures  awake.  In  his 
place  he  pays  reverence,  and  therefore  cattle  returning  go  to  their  place. 


1 cittdya  is  probably  a noun  here,  a dat.  of  pur- 
pose, but  it  may  be  ‘ thought  of’. 

* This  is  repeated  from  v.  2.  1.  5. 

3 This  quotation  is  mentioned  in  v.  2. 1.  2 and 

in  iv.  2.  2 d. 

4 The  sense  must  be  as  indicated  in  the 


comm,  and  in  the  Sutras,  that  after  the 
replacing  of  the  ash,  with  the  water  pressed 
out,  the  fire  is  placed  again  in  the  pan  ; 
probably  Agni  is  the  subject  of  udaiti, 
from  ud  + d + eti. 


v.  2. 3 — ] The  Preparation  of  the  Ground  for  the  Fire  [406 


v.  2.  3.  Yama1  holds  the  overlordship  of  the  whole  extent  of  earth; 
he  who  without  asking  from  Yama  a place  of  it  for  divine  sacrifice 
piles  up  the  fire  is  piling  it  for  Yama.  ‘ Go  hence  (with  these  words)  he 
makes  him  fix  (on  the  place) ; verily  having  asked  from  Yama  a place  of  it 
for  divine  sacrifice,  he  piles  the  fire  for  himself.  Seeking  they  could  not 
find  so  much  as  an  arrow  point  of  it  which  was  not  covered  with  death ; 
the  gods  saw  this  Yajus,  ‘ Go  hence  ’ ; in  that  he  makes  him  fix  with  this  [1], 
he  piles  the  fire  on  a place  freed  from  death.  He  throws  up  (the  earth) ; 
verily  he  smites  away  any  impurity  in  it;  he  sprinkles  water  on,  for 
atonement.  He  puts  down  sand;  that  is  the  form  of  Agni  Vaifjvanara; 
verily  by  his  form  he  wins  Vahjvanara.  He  puts  down  salt;  salt  is  the 
nourishment  and  the  propagating ; verily  he  piles  the  fire  in  nourishment, 
in  propagation,  and  also  in  concord;2  for  the  salt  is  the  concord  [2]  of  cattle. 
Sky  and  earth  were  together ; separating  they  said,  ‘ Let  us  share  together 
what  is  worthy  of  sacrifice  ’.  What  of  yonder  (sky)  was  worthy  of  sacrifice, 
it  placed  in  this  (earth),  that  became  salt ; what  of  this  (earth)  was  worthy 
of  sacrifice,  it  placed  in  yonder  (sky)  and  that  is  yonder  black  in  the 
moon ; when  he  puts  down  the  salt  he  should  think  of  yonder  (black) ; 
verily  he  piles  the  fire  in  that  of  sky  and  earth  which  is  worthy  of 
sacrifice.  ‘This  is  that  Agni’  is  Vi^vamitra’s  [3]  hymn;  by  that 
Vi9vamitra  won  the  abode  dear  to  Agni ; verily  by  it  he  wins  the  abode 
dear  to  Agni.  By  the  metres  the  gods  went  to  the  world  of  heaven ; 
he  places  four  (bricks)  pointing  east,3  the  metres  are  four ; verily  by  the 
metres  the  sacrificer  goes  to  the  world  of  heaven.  As  they  went  to  the 
world  of  heaven,  the  quarters  were  confused  ; they  put  down  two  in  front, 
facing  the  same  way,  and  two  [4]  behind,  facing  the  same  way ; by  them 
they  made  firm  the  quarters.  In  that  he  places  two  in  front,  facing  the 
same  way,  and  two  behind,  facing  the  same  way,  (it  serves)  to  make  firm 
the  quarters ; again,  the  metres  are  cattle ; verily  he  makes  cattle 
available 4 for  him.  He  places  eight  (bricks) ; the  Gayatri  has  eight 
syllables,  Agni  is  connected  with  the  Gayatri ; verily  he  piles  Agni  in 
his  full  extent.  He  places  eight ; the  Gayatri  has  eight  syllables ; the 


1 Cf.  KS.  xx.  1 ; KapS.  xxxii.3  ; MS.  iii.  2.  3 ; 
£B.  vii.  1. 1.  2-33.  This  section  explains 
the  Mantras  in  TS.  iv.  2.  4,  which  deal 
with  the  piling  of  the  Giirhapatya  altar. 

'l  £B.  vii.  1. 1.  7,8  takes  samjndna  in  its  usual 
sense  of  concord  ; Sayana  on  this  passage 
thinks  ‘ recognition  ’ by  the  cattle  of  the 
saline  earth. 

3 On  the  view  of  Ap.  (see  p.  477,  n.  1)  the 

bricks  are  placed  in  a row  to  the  east, 
and  in  that  case  samicl  presumably  moans 


that  the  two  are  placed  at  the  end  also 
pointing  east.  If  the  reference  on  the 
other  hand  is  to  the  position  of  the  lines, 
then  the  sense  is  with  the  lines  on  the 
bricks  running  west  to  east,  as  in  the 
figure  in  Eggeling,  SBE.  xli.  302 ; samid 
is  not  quite  certain  in  sense,  but  probably 
it  means  that  the  bricks  in  this  case  also 
run  from  west  to  east,  since  in  Ap£S. 
xvi.  14.  6 tiraf cl  is  opposed  to  samici. 

4 The  play  on  samicah  is  untranslatable. 


407] 


[ — V.  2.  4 


The  Piling  of  the  Garhapatya 


Gayatrl  knows  in  truth  the  world  of  heaven ; (verily  it  serves)  to  reveal 
the  world  of  heaven  [5].  He  places  thirteen  world-fillers ; they  make 
twenty-one,  the  twenty-onefold  Stoma  is  a support,  the  Garhapatya  is 
a support;  verily  he  finds  support  in  the  support  of  the  twenty-onefold 
(Stoma),  the  Garhapatya;  he  who  knows  thus  finds  support  in  the  fire 
which  he  has  piled.  He  who  first  piles  (the  fire)  should  pile  in  five  layers ; 
the  sacrifice  is  fivefold,  cattle  are  fivefold ; verily  he  wins  the  sacrifice 
and  cattle.  He  who  piles  for  a second  time  should  pile  in  three  layers ; 
these  worlds  are  three  ; verily  he  finds  support  [6]  in  these  worlds.  He 
who  piles  for  a third  time  should  pile  in  one  layer ; the  world  of  heaven 
is  in  one  place  ; verily  he  goes  to  the  world  of  heaven  by  the  single 
(layer).  He  makes  (them)  firm  with  mortar ; 1 therefore  the  bone  is  covered 
with  meat ; he  who  knows  thus  does  not  become  diseased  of  skin.  There 
are  five  layers,  he  makes  firm  with  five  (sets  of)  dust ; they  make  up  ten, 
the  Viraj  has  ten  syllables,  the  Viraj  is  food ; verily  he  finds  support 
in  the  Viraj,  in  proper  food. 

v.  2.  4.  The 2 Agni  that  was  before  and  the  one  in  the  fire-pan  are  at 
variance ; ‘ Be  united  ’,  with  four  (verses)  he  unites  them  together ; the 
metres  are  four,  Agni’s  dear  body  is  the  metres ; verily  with  his  dear 
body  he  puts  them  in  order.  ‘ Be  united  he  says ; therefore  the  kingly 
power  unites  with  the  holy  power;  in  that  after  uniting  (them)  he 
separates  (them),  therefore  the  holy  power  separates  from  the  kingly 
power.  With  the  seasons  [1]  they  consecrate  him ; with  the  seasons 
likewise  he  must  be  set  free;  ‘As  a mother  her  son,  the  earth  Agni  of 
the  dust  ’,  he  says ; verily  having  consecrated  him  with  the  seasons,  with 
the  season  he  sets  him  free.  With  (a  verse)  addressed  to  Va^vanara,  he 
takes  the  sling ; verily  he  makes  it  ready.  For  Nirrti  there  are  three 
(bricks)  black,  dried  by  a chaff  fire ; chaff  is  the  portion  of  Nirrti,  black 
is  the  form  of  Nirrti ; verily  by  her  own  form  he  propitiates  Nirrti.  They 
go  to  this 3 quarter ; this  [2]  is  the  quarter  of  Nirrti ; verily  in  her  own 
quarter  he  propitiates  Nirrti.  He  places  (it)  in  a self-made  hole  or 
a cleft ; that  is  the  abode  of  Nirrti ; verily  he  propitiates  Nirrti  in  her 
own  abode.  He  places  (them)  over  against4  the  sling,  the  noose  is 
connected  with  Nirrti ; verily  he  frees  him  straightway  from  the  noose 
of  Nirrti.  He  places  three,  man  is  threefold  in  arrangement ; verily 


1 Purisa,  rendered  ‘ rubbish  ’ by  Eggeling  (SBE. 

xii.  64,  n.  1),  is  the  mortar  or  mud  used  to 

cement  together  the  bricks,  and  the  play 
on  purisa  in  the  case  of  man  is  obvious ; 
cf.  v.  8.  5.  2. 

* Cf.  KS.  xx.  1,  2 ; KapS.  xxxii.  3,  4 ; MS.  iii. 
2.  3,  4 ; 9B.  vii.  1.  1.  38-2.  1.  20.  This 
section  explains  the  Mantras  of  TS.  iv. 


2.  5 as  to  the  mingling  of  the  fires  and 
the  offering  to  Nirrti. 

3 i.  e.  the  south-west  quarter,  designated  as 
usual  by  a gesture  ; cf.  p.  482,  n.  7. 

* Probably  abki  governs  fikyam  and  upa  dadhdti 
is  the  verb,  as  the  comm,  evidently 
takes  it. 


v.  2. 4 — ] The  Preparation  of  the  Ground  for  the  Fire  [408 


he  removes  by  sacrifice  Nirrti  from  the  whole  extent  of  man.  He  places 
them  going  away  (from  the  place  of  sacrifice) ; verily  he  drives  away 
Nirrti  from  him  [3].  They  return  without  looking  round,  to  conceal 
Nirrti.  Having  purified,  they  pay  reverence,  for  purity.  To  the  Garhapatya 
they  pay  reverence ; verily  having  wandered  in  the  world  of  Nirrti,  they 
return,  purified,  to  the  world  of  the  gods.  They  pay  reverence  with  one 
(verse) ; verily  in  one  place  they  bestow  strength  on  the  sacrificer.  ‘ Abode 
and  collector  of  riches  he  says ; rich  are  offspring  and  cattle ; verily 
he  unites  him  with  offspring  and  cattle. 

v.  2.  5.  With 1 man’s  measure  he  metes  out ; man  is  commensurate  with 
the  sacrifice ; verily  he  metes  him  with  a member  of  the  sacrifice ; so  great 
is  he  as  a man  with  arms  extended ; so  much  strength  is  there  in  man ; 
verily  with  strength  he  metes  him.  Winged  is  he,  for  wingless  he  could  not 
fly ; these  wings  are  longer  by  an  ell ; therefore  birds  have  strength  by 
their  wings.2  The  wings  and  the  tail  are  a fathom  in  breadth ; so  much  is 
the  strength  in  man  [1],  he  is  commensurate  in  strength.  He  metes  with 
a bamboo  ; the  bamboo  is  connected  with  Agni ; (verily  it  serves)  to  unite 
him  with  his  birthplace.  With  a Yajus  he  yokes  (the  team),  with  a Yajus 
he  ploughs,  for  discrimination.  He  ploughs  with  a (team)  of  six  oxen ; 
the  seasons  are  six  ; verily  with  the  seasons  he  ploughs  him.  In  that  (he 
ploughs)  with  (a  team)  of  twelve  oxen,  (he  ploughs)  with  the  year.  This 
(earth)  was  afraid  of  excessive  burning  by  Agni ; she  saw  this  of  two  sorts, 
ploughed  and  unploughed  [2],  then  indeed  he  did  not  burn  her  excessively; 
in  that  there  is  ploughed  and  unploughed,  (it  serves  to  prevent)  her  being 
excessively  burned.  ‘ He  should  restrain  Agni  when  twofold  ’,  they  say  3 ; 
in  that  there  is  ploughed  and  unploughed  (it  serves)  to  restrain  Agni.  So 
many  are  animals,  bipeds  and  quadrupeds ; if  he  were  to  let  them  loose  to 
the  east,  he  would  give  them  over  to  Rudra;  if  to  the  south,  he  would 
deliver  them  to  the  Pitrs;  if  to  the  west,  the  Raksases  would  destroy 
them;  to  the  north  he  let  them  loose;  this  is  the  auspicious  quarter4 5  of 
gods  and  men  (3) ; verily  he  lets  them  loose  in  that  direction.  Again  he 
lets  them  loose  to  this  quarter,  the  breath  is  yonder  sun : verily  he  lets 
them  loose  following  the  breath.  From  left  to  right  they  turn,  around 


1 Cf.  KS.  xx.  3,  4 ; KapS.  xxxii.  5,  6 ; MS.  iii. 

2.  4,  5 ; £B.  vii.  2.  2.  1-4.  28.  This  sec- 

tion contains  the  explanation  of  the 

Mantras  in  TS.  iv.  2.  6.1-7. 1,  dealing  with 
the  ploughing  of  the  sacrificial  ground. 

5 The  sense  is  probably  as  given  ; possibly 
the  intention  is  that  the  wings  are 
greater  than  (the  body  of)  the  birds,  for 
in  any  caso  the  compound  is  a curious 


one.  For  the  construction  of  vyamamatrau 
— bhamti  cf.  Weber,  Ind.  Stud.  xiii.  112  ; 
Delbriick,  Altind.  Synt.  p.  86. 

3 The  comm,  compares  the  usage  by  which 
when  the  fire  is  being  taken  from  the 
Garhapatya  to  the  high  altar  it  is  put  on 
one  vessel  with  sand  filled  over  it  and 
with  another  vessel  placed  over  it. 

1 Cf.  Weber,  Ind.  Lit.  pp.  26,  45. 


409] 


The  Ploughing  of  the  Sacrificial  Ground  [ — v.  2. 6 


their  own  strength  they  turn  ; therefore  the  right  side  of  the  body  is  the 
stronger ; verily  they  turn  with  the  turning  of  the  sun.1  Therefore  cattle 
depart  from  (us),  and  come  back  towards  (us).  Three  by  three  he  ploughs  the 
furrows  [4]  ; verily  he  extends  the  threefold  (Stoma)  in  the  beginning  of 
the  sacrifice.  He  scatters  plants,  by  holy  power  he  wins  food,  in  the 
Arka  the  Arka  is  piled.2  With  fourteen  verses  he  scatters;  the  domes- 
ticated plants  are  seven,  the  wild  are  seven ; (verily  they  serve)  to  win 
both  sets.3 4 *  He  scatters  (seeds)  of  diverse  kinds  of  food,  to  win  diverse 
foods.  He  scatters  on  the  ploughed  (ground),  for  in  the  ploughed  plants 
find  support.  He  scatters  along  the  furrows,  for  propagation.  In  twelve  * 
furrows  he  scatters  ; the  year  has  twelve  months ; verily  with  the  year  he 
cooks  food  for  him.  If  he  who  piles  the  fire  [5]  should  eat  of  what  has 
not  been  obtained,’  he  would  be  separated  from  what  has  been  obtained. 
Those  trees  which  bear  fruit  he  should  sprinkle  in  the  kindling-wood,  to 
obtain  what  has  not  been  obtained.  From  the  quarters  he  gathers  clods; 
verily  winning  the  strength  of  the  quarters,  he  piles  the  fire  in  the  strength 
of  the  quarters  ; he  should  take  a clod  from  the  quarter  where  is  he  whom 
he  hates,  (saying),  ‘ Food  and  strength  do  I take  hence’ ; verily  he  wins  from 
that  quarter  food  and  strength,  and  hungry  is  he  who  is  in  that  quarter. 
He  scatters  over  the  high  altar,  for  on  the  high  altar  is  the  fire  piled ; the 
high  altar  is  cattle ; verily  he  wins  cattle ; (verily  it  serves)  for  the  avoid- 
ance of  passing  over  a limb  of  the  sacrifice. 

v.  2.  6.  ‘ 0 6 Agni,  strength  and  fame  are  thine  ’,  (with  these  words)  he 
scatters  sand ; that  is  the  hymn  of  Agni  Vaifvanara  ; verily  with  the  hymn 
he  wins  (Agni)  Va^vanara.  With  six  (verses)  he  scatters  ; the  year  has  six 
seasons,  Agni  Vaityvanarais  the  year;  verily  straightway  he  wins  Vaityva- 
nara.  This  metre  is  called  the  ocean  ; offspring  are  born  like  the  ocean  ; 7 


1 Cf.  above,  v.  2.  1.  2,  and  Keith,  (jdnkhayana 
Aranyaka,  p.  25,  n.  5. 

5  Very  possibly  the  plant  arka  is  referred  to 
here,  though  it  is  not  certain,  and  the 
sense  may  merely  be,  as  in  Sayana,  arcan- 
tye  sthane  'rcanlya  agnih.  For  arka  as  = 
bright,  cf.  Bergaigne,  Eel.  Ved.  i.  279,  with 
Bloomfield,  ZDMG.  xlviii.  570,  and  for 
the  Arka  and  Acjvamedha  as  sacrifices, 
below  v.  3.  4.  6 ; 4.  3.  3. 

s The  comm,  gives  the  lists  as  tila,  masa,  vrxhi, 
yam,  priyangu,  anu,  and  godhiima,  and 
venu,  pjdmaka,  riivdra,  jartila,  gavedhuka, 
markataka,  and  garmuta. 

4 The  twelve  are  three  from  foot  to  head, 

three  across  from  the  right  wing  to  the 

left,  three  from  the  right  hip  to  the  left 

16  [h.o.s.  19] 


shoulder,  and  three  from  the  left  hip  to 
the  right  shoulder. 

8 i.  e.  what  has  come  without  being  sowed, 
as  in  the  case  of  the  sowing  here  pre- 
scribed ; the  things  meant  are.  according 
to  this,  fruit  trees. 

6 Cf.  KS.  xx.  4,  5 ; KapS.  xxxii.  5,  6 ; MS.  iii. 

2.  6,  7 ; £B.  vii.  2.  3.  9-4.  1.  13.  This 
section  explains  the  Mantras  of  TS.  iv. 
2.  7.  2-8.  1,  dealing  with  the  scattering  of 
the  sand. 

7 The  metres  of  the  hymn  are  given  as  fol- 

lows by  the  comm. : e is  a Vistarapaiikti, 
as  8 + 11  + 11  + 8,  and  not  8+  12  + 12  + 1 as 
in  Chandah,  iii.  42 ; as  a matter  of  fact  both 
ll’s  are  really  12’ s ; 6 is  a Padapaiikti 
as  being  12  + 8 + 8 + 12  (the  metre  is 


v.  2.  6 — ] The  Preparation  of  the  Ground  for  the  Fire  [410 


in  that  he  scatters  sand  with  this  (hymn),  (it  is)  for  the  propagation  of 
offspring.’  Indra  [1]  hurled  his  bolt  at  Vrtra;  it  parted  into  three,  one- 
third  the  wooden  sword,  one-third  the  chariot,  one-third  the  sacrificial 
post ; the  interior  reeds  which  were  crushed  became  gravel ; that  is  the 
explanation  of  gravel;  gravel  is  a thunderbolt,  the  fire  is  an  animal; 
in  that  he  supports  the  fire  with  gravel,  he  encircles  with  the  bolt 
cattle  for  him ; therefore  cattle  are  encircled  with  the  bolt ; therefore  the 
stronger  does  not  receive  the  weaker.1  He  should  support  (the  fire)  with 
twenty-one  (pieces  of  gravel)  for  one  who  desires  cattle  [2]  ; there  are  seven 
breaths  in  the  head,  cattle  are  the  breaths ; verily  he  wins  cattle  for  him  by 
the  breaths.  With  twenty-seven  (should  he  support  it)  for  one  who  has 
foes ; thus  making  the  threefold  bolt  he  hurls  it  at  his  foe,  to  lay  him  low. 
He  should  support  (it)  with  unnumbered  ones,  to  win  what  is  unnumbered. 
If  he  desire  of  a man,  ‘ May  he  be  without  cattle  ’,  then  without  piling  the 
gravel  in  support,  he  should  separate  the  sand  ; verily  he  pours  forth  for  him 
the  seed  on  all  sides  in  (a  place)  not  encircled  ; verily  he  becomes  without 
cattle  [3].  If  he  desire  of  a man,  ‘ May  he  be  rich  in  cattle/  he  should 
separate  the  sand,  after  piling  the  gravel ; verily  he  pours  forth  for  him 
the  seed  in  one  direction  in  an  encircled  (place),  and  he  becomes  rich  in 
cattle.  With  (a  verse)  addressed  to  Soma  he  separates  (the  sand) ; Soma  is 
impregnator  of  seed;  verily  he  impregnates  seed;  with  a Gayatrl  for  a 
Brahman,  for  the  Brahman  is  connected  with  the  Gayatri,  with  a Tristubh 
for  a Raj  any  a,  for  the  Rajanya  is  connected  with  the  Tristubh.  To  Camyu, 
son  of  Brhaspati,  the  sacrifice  did  not  resort ; it  entered  the  fire  [4] ; it 
departed  from  the  fire  in  the  form  of  a black  antelope,  it  entered  the  horse, 
*t  became  the  intermediate  hoof  2 of  the  horse  ; in  that  he  makes  the  horse 
advance,  he  wins  the  sacrifice  which  has  entered  the  horse.  ‘ By  Prajapati 
must  the  fire  be  piled  ’,  they  say ; the  horse  is  connected  with  Prajapati ; 
in  that  he  makes  the  horse  advance,  by  Prajapati  he  piles  the  fire.  He 
puts  down  a lotus  leaf ; the  lotus  leaf  is  the  birthplace  of  the  fire ; verily 
he  piles  the  fire  with  its  own  birthplace.  ‘ Thou  art  the  back  of  the  waters  ’, 
(with  these  words)  he  puts  (it)  down  ; the  lotus  leaf  is  the  back  of  the  waters  ; 
verily  with  its  form  he  puts  it  down. 

v.  2.  7.  ‘ The  3 holy  power  born  ’,  (with  these  words)  he  puts  down  the  gold 


normally,  ibid.  iii.  42,  5 + 5 + 5 + 5 + 5) ; g 
is  the  same  as  b ; h the  same  as  a ; i is  an 
Uparistajjyotis,  as  12  + 12  + 12  + 8,  and  k 
the  same  (this  is  really  12  + 8 + 12  + 8: 
the  name  is  normally  given  to  8 + 8 + 8 
+ 11  or  12):  as  the  B.  I.  editor  remarks 
the  comm,  is  distinctly  curious ; d is 
9 + 12+12  + 8;  6 is  12  + 8 + 12  ( tve  is  di- 


syllabic) + 8. 

1 The  comm,  appreciates  the  sense  to  be  that 
the  gravel  is  used  to  strengthen  the  fire, 
not  vice  versa,  and  so  renders  upa  harate  as 
navafrayati. 

5 i.  e.  the  intermediate  part  of  the  hoof — 
praudhafaphasya  madhye. 

3 Cf.  KS.  xx.  5 ; KapS.  xxxii.  7 ; MS.  iii.  2.  6 ; 


411]  The  Putting  Down  of  the  Golden  Man  [ — v.  2.  8 

disk.  Prajapati  created  creatures  with  the  Brahman  class  as  first ; verily 
the  sacrificer  creates  offspring  with  the  Brahman  as  first ; ‘ the  holy  power 
born  he  says  ; therefore  the  Brahman  is  the  first ; the  first  he  becomes 
who  knows  thus.  The  theologians  say,  ‘Nor  on  earth,  nor  in  the  atmo- 
sphere, nor  on  sky  should  the  fire  be  piled  ’ ; if  he  were  to  pile  (it)  on 
earth,  he  would  afflict  the  earth  with  pain  ; nor  trees,  nor  plants  would  [1]  be 
born  ; if  he  should  pile  (it)  in  the  atmosphere,  he  would  afflict  the  atmosphere 
with  pain,  the  birds  would  not  be  born ; if  he  should  pile  (it)  in  the  sky, 
he  would  afflict  the  sky  with  pain,  Parjanya  would  not  rain.  He  puts 
down  a gold  disk  ; gold  is  immortality ; verily  in  immortality  he  piles  the 
fire,  for  propagation.  He  puts  down  a golden  man,  to  support  the  world 
of  the  sacrificer  ; if  he  were  to  put  it  over  the  perforation  in  the  brick,  he 
would  obstruct  the  breath  of  cattle  and  of  the  sacrificer  ; he  puts  it  down  on 
the  south  side  [2]  with  head  to  the  east : he  supports  the  world  of  the 
sacrificer  ; he  does  not  obstruct  the  breath  of  cattle  and  the  sacrificer.  Or 
rather  he  does  place  it  over  the  perf oration  of  the  brick,  to  allow  the  breath 
to  pass  out.1  ‘ The  drop  hath  fallen  ’,  (with  these  words)  he  touches  it ; 
verily  he  establishes  it  in  the  Hotr’s  offices.  He  puts  down  two  ladles,  one 
made  of  Karsmarya  and  full  of  butter,  one  of  Udumbara  and  full  of  curds  ; 
that  made  of  Karsmarya  is  this  (earth),  that  of  Udumbara  is  yonder  (sky) ; 
verily  he  deposits  these  two  (earth  and  sky)  [3],  In  silence  he  puts  (them) 
down,  for  he  should  not  obtain  them  with  a Yajus ; the  Karsmarya  on  the 
south,  the  Udumbara  on  the  north ; therefore  is  yonder  (sky)  higher  than 
this  (earth) ; the  Karsmarya  filled  with  butter,  the  butter  is  a thunderbolt, 
the  Karsmarya  is  a thunderbolt ; verily  by  the  thunderbolt  he  smites  away 
the  Raksases  from  the  south  of  the  sacrifice ; the  Udumbara  filled  with 
curds,  curds  are  cattle,  the  Udumbara  is  strength  ; verily  he  confers  strength 
upon  cattle.  He  puts  (them)  down  filled ; verily  filled  they  wait  on  him 
[4]  in  yonder  world.  ‘ In  the  Viraj  should  the  fire  be  piled  ’,  they  say ; the 
Viraj  is  the  ladle;  in  that  he  puts  down  two  ladles,  he  piles  Agni  in  the 
Viraj.  As  each  beginning  of  the  sacrifice  is  being  performed,  the  Raksases 
seek  to  destroy  the  sacrifice ; the  golden  disk  is  a beginning  of  the 
sacrifice ; in  that  he  pours  butter  over  the  gold  disk,  he  smites  away 
the  Raksases  from  the  beginning  of  the  sacrifice.  With  five  (verses)  he 
pours  butter ; the  sacrifice  is  fivefold ; verily  he  smites  away  the  Raksases 
from  the  whole  extent  of  the  sacrifice ; he  pours  butter  transversely ; 
therefore  animals  move  their  limbs  transversely,  for  support, 
v.  2.  8.  He2  puts  down  the  naturally  perforated  brick;  the  naturally 

QB.  vii.  4.  1.  14-44.  This  section  ex-  1 This  is  the  Siddhanta;  in  the  comm,  in  B.  I. 

plains  the  Mantras  in  TS.  iv.  2. 8. 2, 3,  deal-  anupalaksya  should  be  read. 

ing  with  the  putting  down  of  the  gold  2 Cf.  KS.  xx.  6,  7 ; KapS.  xxxii.  8,  9 ; MS.  iii. 

disk  and  the  golden  man.  2.  6,  7 ; fB.  vii.  4.  2.  1-5.  1.  25.  This 


v.  2.  8 — ] The  Preparation  of  the  Ground  for  the  Fire  [412 

perforated  brick  is  this  (earth)  ; verily  he  puts  down  the  (earth).  He 
makes  the  horse  sniff'  it;  verily  he  bestows  breath  upon  it;  now  the 
horse  is  connected  with  Prajapati ; verily  he  piles  the  fire  with  Prajapati. 
The  first  brick  that  is  put  down  obstructs  the  breath  of  cattle  and  of  the 
sacrificer ; it  is  a naturally  perforated  one,  to  permit  the  breath  to  pass, 
and  also  to  reveal  the  world  of  heaven.  1 In  the  fire  must  the  fire  be 
piled  ’,  they  say  ; the  Brahman  [1]  is  Agni  Vaifjvanara,  and  to  him  should  he 
hand  over  the  first  brick  over  which  a Yajus  has  been  recited;  with  the 
Brahman  he  should  deposit  it ; 1 verily  in  the  fire  he  piles  the  fire.  Now  he 
who  ignorantly  puts  down  a brick  is  liable  to  experience  misfortune.  Three 
boons  should  he  give,  the  breaths  are  three ; (verily  they  serve)  to  guard 
the  breaths ; two  only  should  be  given,  for  the  breaths  are  two ; one  only 
should  be  given,  for  the  breath  is  one.  The  fire  is  an  animal  here  [2] ; 
animals  do  not  find  pleasure  in  want  of  grass  ; a brick  of  Durva  grass  he 
puts  down,  to  support  animals ; with  two  (verses),  for  support.  ‘ Arising 
from  every  stem  ’,  he  says,  for  it  finds  support  with  every  stem  ; ‘ do  thou, 
O Durva,  extend  us  with  a thousand,  a hundred  ’,  he  says ; Prajapati  is 
connected  with  a thousand;  (verily  it  serves)  to  obtain  Prajapati.  The 
fact  that  it  has  three  lines  on  it  is  a mark  of  the  gods ; the  gods  put  it 
down  with  the  mark  uppermost,  the  Asuras  with  the  mark  undermost  [3]  ; 
if  he  desire  of  a man,  ‘ May  he  become  richer  ’,  he  should  put  it  down  for 
him  mark  uppermost ; verily  he  becomes  richer ; if  he  desire  of  a man, 
‘May  he  become  worse  off’,  he  should  put  his  down  mark  undermost; 
verily  he  makes  him  depressed  in  accordance  with  its  birthplace  among 
the  Asuras,  and  he  becomes  worse  off.  (The  brick)  has  three  lines  on  it ; 2 that 
with  three  lines  is  these  worlds  ; verily  he  excludes  its  foe  from  these  worlds. 
When  the  Angirases  went  to  the  world  of  heaven,  the  sacrificial  cake 
becoming  a tortoise  crawled  after  them  [4] ; in  that  he  puts  down  a 
tortoise,  just  as  one  who  knows  a place  leads  straight  (to  it),  so  the 
tortoise  leads  him  straight  to  the  world  of  heaven.  The  tortoise  is  the 
intelligence  of  animals ; in  that  he  puts  down  the  tortoise,  animals  resort 
there,  seeing  their  own  intelligence ; in  that  the  heads  of  the  dead  animals 
are  deposited,  a burial-ground  is  made ; in  that  he  puts  down  the  living 
tortoise,  he  is  no  maker  of  a burial-ground,  the  tortoise  is  suitable  for 
a dwelling  [5].  ‘To  the  pious  the  winds  honey’,  (with  these  words) 
he  anoints  with  curds,  mixed  with  honey  ; verily  he  makes  him  ready ; 

section  explains  the  Mantras  in  TS.  iv.  and  in  a Mantra,  iv.  1.  9c;  Weber,  Ind. 

2.  9.  2,  3 regarding  the  depositing  of  the  Stud.  xiii.  112. 

naturally  perforated  brick,  the  Durva  2 For  these  lines  cf.  TS.  v.  7.  8 ; p.  477,  n.  1. 

grass-brick,  and  the  tortoise.  A picture  of  these  is  given  in  Eggeling, 

For  the  use  of  ca,  see  TS.  ii.  4.  4.  1 and  2,  SBE.  xli.  302. 


413]  The  Grass  Brick  and  the  Putting  Down  of  the  Pan  [ — v.  2.  9 

curds  is  a food  of  the  village,  honey  of  the  wild  ; in  that  he  anoints  with 
curds  mixed  with  honey,  (it  serves)  to  win  both.  * May  the  two  great  ones, 
heaven  and  earth  ’,  he  says ; verily  with  them  he  encircles  him  on  both 
sides.  He  puts  it  down  to  the  east,1  to  attain  the  world  of  heaven ; he 
puts  it  dowrn  to  the  east  facing  west ; therefore  [6]  to  the  east  facing  west 
the  animals  attend  the  sacrifice.  If  he  2 piles  the  fire  without  a navel,  (the 
fire)  enters  the  navel  of  the  sacrificer,  and  is  liable  to  injure  him.  He  puts 
down  the  mortar ; this  is  the  navel  of  the  fire  ; verily  he  piles  the  fire  with 
its  navel,  to  avoid  injury.  (The  mortar)  is  of  Udumbara  wood ; the 
Udumbara  is  strength ; verily  he  wins  strength ; in  the  middle  he  puts 
it  down  ; verily  in  the  middle  he  bestows  strength  upon  him ; therefore 
in  the  middle  men  enjoy  strength.  So  large  is  it,  commensurate  with  Praja- 
pati,  the  mouth  of  the  sacrifice.  He  pounds  ; verily  he  makes  food  ; he  puts 
(it)  down  with  (a  verse)  addressed  to  Visnu  ; the  sacrifice  is  Visnu,  the  trees 
are  connected  with  Visnu  ; verily  in  the  sacrifice  he  establishes  the  sacrifice, 
v.  2.  9.  The  3 pan  is  the  concentrated  light  of  these  lights ; in  that  he  puts 
down  the  pan,  verily  he  wins  the  light  from  these  worlds  ; in  the  middle  he 
puts  (it)  down ; verily  he  bestows  upon  it  light ; therefore  in  the  middle  we 
reverence  the  light;  with  sand  he  fills  (it) ; that  is  the  form  of  Agni  Vai$- 
vanara;  verily  by  his  form  he  wins  Vaicjvanara.  If  he  desire  of  a man,  ‘May  he 
become  hungry  he  should  put  down  for  one  (a  pan)  deficient  in  size  [1]  ; if 
he  desire  of  a man,  ‘ May  he  eat  food  that  fails  not  he  should  put  it  down 
full ; verily  he  eats  food  that  fails  not.  The  man  accords  a thousand  of 
cattle,  the  other  animals  a thousand ; in  the  middle  he  puts  down  the  head 
of  the  man,  to  give  it  strength.  In  the  pan  he  puts  (it)  down ; verily  he 
makes  it  attain  support ; the  head  of  the  man  is  impure  as  devoid  of 
breaths ; the  breaths  are  immortality  [2],  gold  is  immortality  ; on  the 
(organs  of  the)  breaths  he  hurls  chips  of  gold ; verily  he  makes  it  attain 
support,  and  unites  it  with  the  breaths.  He  fills  (it)  with  curds  mixed  with 
honey,  (saying)  ‘May  I be  fit  to  drink  honey’;  (he  fills  with  curds)  to  be 
curdled  with  hot  milk,  for  purity.  The  curds  are  the  food  of  the  village, 
honey  of  the  wild ; in  that  he  fills  (it)  with  curds  mixed  with  honey,  (it 
serves)  to  win  both.  He  puts  down  the  heads  of  the  animals ; the  heads  of 
the  animals  are  cattle ; verily  he  wins  cattle.  If  he  desire  of  a man,  ‘ May 

1 For  once  Weber’s  text  is  clearly  defective  ; implied  or  expressed,  for  it  does  not 

the  comm,  and  the  text  of  Bill.  Ind.  refer  to  yajamanasya  but  to  the  Adhvaryu 

insert  the  essential  clause  purastat  praty-  acting  for  him ; cf.  Delbriiek,  Altind.  Synt. 

ancam  upa  dadhati,  without  which  there  is  p.  568. 

no  sense  in  the  text.  The  victims  are  3 Cf.  ELS.  xx.  7,  8 ; KapS.  xxxii.  9, 10  ; MS.  iii. 
tethered  to  the  stakes  and  so  to  the  east,  2.  7 ; £B.  vii.  5.  1.  26-2.  36.  This  section 

but  they  look  westwards.  explains  the  Mantras  in  TS.  iv.  2.  10  as 

Here  of  course  yd  has  no  correlation  at  all,  to  the  putting  down  of  the  pan,  &c. 


v.  2. 9 — ] The  Preparation  of  the  Ground  for  the  Fire  [414 

he  have  no  cattle  ’ [3],  he  should  put  them  down,  looking  away, for  him ; verily 
he  makes  cattle  look  away  from  him ; he  becomes  without  cattle.  If  he 
desire  of  a man,  ‘ May  he  be  rich  in  cattle  ’,  he  should  put  (them)  down 
looking  with  (the  man’s  head) ; verily  he  makes  the  cattle  look  with  him ; 
he  becomes  rich  in  cattle.  He  puts  (the  head)  of  the  horse  in  the  east 
looking  west,  that  of  the  bull  in  the  west  looking  east ; the  beasts  other 
than  the  oxen  and  the  horses  are  not  beasts  at  all ; verily  he  makes 
the  oxen  and  the  horses  look  with  him.  So  many  are  the  animals  [4], 
bipeds  and  quadrupeds ; them  indeed  he  puts  down  in  the  fire,  in  that  he 
puts  down  the  heads  of  the  animals.  ‘ 1 appoint  for  thee  N.N.  of  the 
forest  ’,  he  says ; verily  from  the  cattle  of  the  village  he  sends  pain  to 
those  of  the  wild  ; therefore  of  animals  bom  at  one  time  the  animals  of  the 
wild  are  the  smaller,  for  they  are  afflicted  with  pain.  He  puts  down  the 
head  of  a snake  ; verily  he  wins  the  brilliance  that  is  in  the  snake  [5].  If  he 
were  to  put  it  down  looking  with  the  heads  of  the  animals,  (the  snakes) 
would  bite  the  animals  of  the  village ; if  turned  away,  those  of  the  wild ; 
he  should  speak  a Yajus,  he  wins  the  brilliance  that  is  in  the  snake, 
he  injures  not  the  animals  of  the  village,  nor  those  of  the  wild.  Or  rather 
should  it  be  put  down;  in  that  he  puts  down,  thereby  he  wins  the 
brilliance  that  is  in  the  serpent;  in  that  he  utters  a Yajus,  thereby  is  it 
appeased. 


The  First  Layer  of  Bricks 


v.  2.  10.  The  1 fire  is  an  animal,  now  the  birthplace  of  the  animal  is  changed 
in  that  before  the  putting  up  of  the  bricks  the  Yajus  is  performed.  The 
water  bricks  are  seed ; he  puts  down  the  water  bricks ; verily  he  places 
seed  in  the  womb.  Five  he  puts  down  (on  the  east),2  cattle  are  fivefold ; 
verily  he  produces  cattle  for  him ; five  on  the  south,  the  water  bricks  are 
the  thunderbolt ; verily  with  the  thunderbolt  he  smites  away  the  Raksases 
from  the  south  of  the  sacrifice  ; five  he  puts  down  on  the  west  [1],  pointing 
east ; 3 * * * * 8 seed  is  impregnated  in  front  from  behind ; verily  from  behind 


1 Cf.  KS.  xx.  9;  KapS.  xxxii.  11  ; MS.  iii.  2. 

8 ; 9®-  vii.  5.  2.  40-viii.  1.  4.  2.  This 

section  explains  the  Mantras  of  TS.  iv.  3. 
1.  1-3.  2 of  the  Apasya,  Pranabhrt,  and 

Apanabhrt  (here  Samyat)  bricks. 

8 i.e.  on  the  east  must  be  understood  ; it  is 

the  natural  place  to  begin  and  therefore 
can  bo  vaguely  specified,  and  the  comm, 

expressly  says  purastdt  is  to  be  supplied. 

8 Two  explanations  are  possible,  of  which 
the  latter  is  probably  superior.  (1)  The 


brick  has  three  lines  on  it,  and  the  lines 
run  east  to  west,  or  north  to  south  ; that 
might  be  the  reference  of  pracih,  as  of 
course  there  is  no  sense  in  which  a square 
brick  can  be  said  to  face  east  rather  than 
west ; according  to  Eggeling  (SBE.  xliii. 
18,  n.  1)  the  rule  is  that  the  lines  run 
parallel  to  the  adjacent  spines  of  the  altar, 
and  therefore  that  the  bricks  to  the  east 
and  west  have  their  lines  lengthwise  and 
the  bricks  to  the  south  and  north  have 


415]  The  Apctsya,  Prdnabhrt,  and  Apdnabhrt  Bricks  [ — v.  2. 10 


he  deposits  seed  for  him  in  front.  Five  he  puts  down  on  the  east,  point- 
ing west ; five  on  the  west  pointing  east ; therefore  seed  is  impregnated 
in  front,  offspring  are  born  at  the  back.  On  the  north  he  puts  down  five 
metre  bricks ; the  metre  bricks  are  cattle ; verily  he  brings  cattle  on  birth 
to  his  own  dwelling.  This  (earth)  was  afraid  of  excessive  burning  by  the 
fire  ; she  saw  these  [2]  water  bricks,  she  put  them  down,  then  (the  fire) 
did  not  burn  her  excessively  ; in  that  he  puts  down  the  water  bricks,  (it  is) 
to  avoid  excessive  burning.  She  said,  ‘ He  shall  eat  food  with  holy  power,1 
for  whom  these  shall  be  put  down,  and  he  who  shall  know  them  thus.’  He 
puts  down  the  breath-supporting  (bricks) ; verily  he  places  the  breaths  in 
the  seed  ; therefore  an  animal  is  born  with  speech,  breath,  sight,  and  hearing. 
‘ This  one  in  front  [3],  the  existent  ’ ; (with  these  words)  he  puts  down  on 
the  east ; verily  with  these  he  supports  breath.  ‘ This  one  on  the  right,  the 
all-worker  ’,  (with  these  words  he  puts  down)  on  the  south ; verily  with 
these  he  supports  mind.  ‘ This  one  behind,  the  all-extending  ’,  (with  these 
words  he  puts  down)  on  the  west ; verily  with  these  he  supports  sight. 
‘ This  one  on  the  left,  the  light  ’,  (with  these  words  he  puts  down)  on  the 
north  ; verily  with  these  he  supports  hearing.  ‘ This  one  above,  thought  ’, 
(with  these  words  he  puts  down)  above ; verily  with  these  he  supports  speech. 
Ten  by  ten  he  puts  (them)  down,  to  give  strength.  Transversely2  [4]  he  puts 
(them)  down  ; therefore  transversely  do  animals  move  their  limbs,  for  sup- 
port. With  those  (put  down)  on  the  east  Vasistha  prospered,  with  those  on 
the  south  3 Bharadvaja,  with  those  on  the  west  V^vamitra,  with  those  on  the 
north  Jamadagni,  with  those  above  Viijvakarman.  He  who  knows  thus  the 
prosperity  in  these  (bricks)  prospers ; he  who  knows  thus  their  relationship 
becomes  rich  in  relations ; he  who  knows  thus  their  ordering,  (things)  go 


them  across.  But  it  seems  more  natural 
to  assume  that  the  bricks  had  all  their 
lines  marked  in  the  same  way  (with 
square  bricks  it  is  not  possible  to  dis- 
tinguish between  length  and  crosswise 
as  they  are  identical),  and  when  non- 
square bricks  were  used,  the  lines  would 
be  on  the  long  side,  and  the  use  of  east 
or  west  and  north  or  south  as  descrip- 
tions would  show  which  way  the  head 
of  the  brick  turned  ; in  the  ease  of  square 
bricks  the  words  would  merely  show 
which  way  the  lines  turned.  For  cases 
of  non-square  bricks  in  the  £B.,  cf. 
Eggeling,  p.  21,  n.  1,  according  to  whom 
these  bricks  are  laid  with  their  long 
sides  east  and  west  and  the  lines 
crosswise.  (2)  As  in  Ap.  (see  p.  477, 
n.  1)  pradh  means  facing  east,  and  the 


bricks  are  put  down  on  the  west  running 
to  the  east  and  vice  versa. 

1 brahmand  here  and  in  v.  4.  2.  2 is  according 

to  Weber  (Ind.  Stud.  ix.  351,  and  in  his 
note  here)  perhaps  = ‘ reichlicli  ’.  This 
is,  however,  not  necessary,  though  the 
schol.  has  mukhyaya  rrttyd.  The  same 
phrase  is  used  in  KS.  but  not  in  MS., 
which  has  merely  annado  bhavati.  MS. 
and  KS.  have  upadadhdtai  and  upadhiyante 
respectively,  but  the  subj.  in  TS.  is  ob- 
viously better  than  the  indie,  of  KS.  The 
text  of  MS.  should  obviously  be  corrected 
to  read  adad  for  yad,  which  is  nonsense. 

2 The  point  is  that  the  work  begins  in  the 

east,  then  south,  &c.,  diagonally.  This  is 
compared  with  the  gait  of  cattle. 

3 For  the  frequent  use  of  daksina  see  vi.  1.  1. 

1 ; 5.  2 ; Weber,  Ind.  Stud.  xiii.  111. 


V.  2.  10 — ] 


[416 


The  First  Layer  of  Bricks 

orderly  [5]  for  him ; he  who  knows  thus  their  abode  becomes  possessed  of  an 
abode;  he  who  knows  thus  their  support  becomes  possessed  of  support. 
Having  put  down  the  breath-supporters  he  puts  down  the  unifying  (bricks)  ; 
verily  having  deposited  in  him  the  breaths  he  unifies  them  with  the 
unifying  (bricks) ; that  is  why  the  unifying  have  their  name.  Then  too  he 
puts  inspiration  upon  expiration ; therefore  expiration  and  inspiration 
move  together.  He  puts  (them)  down  pointing  in  different  directions ; 
therefore  expiration  and  inspiration  go  in  different  directions.  The  un- 
unified part  of  the  fire  [6]  is  not  worthy  of  heaven ; the  fire  is  worthy  of 
heaven ; in  that  he  puts  down  the  unifying  (bricks),  he  unifies  it ; verily 
he  makes  it  worthy  of  heaven.  ‘ The  eighteen-month-old  calf  the  strength, 
the  Krta  of  throws  at  dice  ’,  he  says ; verily  by  the  strengths  he  wins  the 
throws,  and  by  the  throws  the  strengths.  On  all  sides  (these  verses)  have 
the  word  ‘ wind  ’,  and  therefore  the  (wind)  blows  on  all  sides. 


The  Horse  Sacrifice  {continued) 


v.  2. 11.  a May1  the  Gayatrl,  the  Tristubh,  the  Jagatl, 
The  Anustubh,  with  the  Pahkti, 

The  Brhatl,  the  Usnih,  and  the  Kakubh, 
Pierce  thee  with  needles.2 
b May  the  two-footed,  the  four-footed, 

The  three-footed,  the  six-footed, 

The  metrical,  the  unmetrical, 

Pierce  thee  with  needles.3 
c May  the  Mahanamnis,  the  Revatls, 

All  the  regions  that  are  rich  in  fruits, 

The  lightnings  of  the  clouds,  the  voices. 
Pierce  thee  with  needles.4 
d The  silver,  the  gold,  the  leaden, 

Are  yoked  as  workers  with  the  works, 

On  the  skin  of  the  strong  horse, 

May  they  pierce  thee  with  needles.5 


1 Cf.  KSA<;vamedha,  x.  5;  MS.  iii.  12.  21; 
VS.  xxiii.  33-38.  This  section  contains 
the  Mantras  for  the  marking  out  by  the 

three  queens,  the  MahisI,  Vavata,  and 
Parivrktl,  of  the  lines  for  the  dissection 
of  the  victim,  the  MahisI  marks  the 
lines  down  to  the  breast  ( kroda ) with  a 
and  6,  the  Vavata  from  breast  to  navel 
with  c and  d,  the  Parivrktl  the  rest  with 
c and  /;  see  ApgS.  xx.  18.  7 ; BgS.  xv. 
30;  Mgs.  ix.  2.  4 ; KgS.  xx.  7.  1. 

3 KS.,  MS.,  and  VS.  have  kakup  and  antistup 


as  usual ; MS.  adds  kakilb  devandm  palnayo 
vifah.  MS.  has  famayantu,  VS.  famyantu. 

3 All  agree  in  this. 

4 Of  the  other  Sahhitas  MS.  inverts  c and  d ; 

VS.  has  the  order  c,  e,  d.  MS.  has  daivyah 
for  vifvah  ; VS.  has  mahdnamnyo  revatyo  and 
prabhuvarlh  and  maiglnh.  The  Revatls  are 
RV.  i.  30.  13  ; the  Mahanamnis  AA.  iv. 

6 MS.  has  sisuh  before  harinah  and  yunjantu ; 
in  d it  has  syuinah  krnvantu  fdmyantlh ; 
VS.  adds  simdh  after  c. 


417] 


[ — V.  2.  12 


The  Dissection  of  the  Horse 

e May  the  ladies  [1],  the  wives, 

With  skill  separate  thy  hair, 

The  wives  of  the  gods,  the  quarters, 

Pierce  thee  with  needles.1 
/ What  then  ? As  men  who  have  barley 
Reap  the  barley  in  order,  removing  it, 

Hither  bring  the  food  of  those 

Who  have  not  gone  to  the  reverential  cutting  of  the  strew.3 
v.  2.  12.  a Who5  cutteth  thee?  Who  doth  divide  thee 
Who  doth  pierce  thy  limbs? 

Who,  too,  is  thy  wise  dissector?4 
b May  the  seasons  in  due  season, 

The  dissectors,  divide  thy  joints, 

And  with  the  splendour  of  the  year 
May  they  pierce  thee  with  needles.5 
c May  the  divine  Adhvaryus  cut  thee, 

And  divide  thee ; 

May  the  piercers  piercing 
Joint  thy  limbs.6 

d May  the  half-months,  the  months, 

Cut  thy  joints,  piercing, 

May  the  days  and  nights,  the  Maruts, 

Make  whole  thine  injuries  [l].7 
e May  the  earth  with  the  atmosphere, 

May  Vayu  heal  thy  rent, 

May  the  sky  with  the  Naksatras 
Arrange  thy  form  aright.8 
/ Healing  to  thy  higher  limb: 

Healing  to  thy  lower  ; 

Healing  to  bones,  marrow, 

Healing  too  to  thy  body  ! 

1 MS.  begins  yosah, &Txd  a new  half-line  supdhuh 

patnayo  vajin  prajaya  bhuksimahi,  and  at 
the  end  of  b yathayathdm  ; VS.  has  naryah. 

2 The  line  is  found  in  full  above  in  i.  8.  21  d ; 

cf.  iii.  1.  3.  2 ad  fin. 

3 Cf.  KSA9vamedha,  x.  6 ; VS.  xxiii.  39-44. 

This  section  gives  the  accompaniment  of 
the  flaying  of  the  horse ; see  Ap£S.  xx. 

18.  9;  B9S.  xv.  30;  K£S.  xx.  7.  6. 


4 VS.  has  famyati,  &c.,  throughout. 

5 KS.  and  VS.  have  rtutha,  and  KS.  fimibhih ; 

VS.  has  tejasa. 

6 KS.  omits  te  ; VS.  inverts  c and  d,  and  has 

fdmyantih. 

7 VS.  has  a chyantu. 

8 VS.  has  prnatu  te  for  bhisajyatu,  and  sdryo 

naksatraih  saha  lokam  krnotu  sa.dh.uyd : KS. 
has  sadhyd. 


17  [h.o.s.  19] 


v.  3.  l — ] The  Second  and  Later  Layers  of  Bncks 


[418 


PRAPATHAKA  III 

The  Second  and  Later  Layers  of  Bricks 


v.  3.  1.  Now  1 this  fire  (ritual)  is  an  extensive2  sacrifice  ; what  part  of  it  is 
performed  or  what  not  ? The  part  of  the  sacrifice  which  is  performed  that 
is  omitted  becomes  rotten ; he  puts  down  the  A^vin  (bricks) ; the  Ai^vins 
are  the  physicians  of  the  gods  ; verily  by  them  he  produces  medicine  for  it. 
Five  he  puts  down ; the  sacrifice  is  fivefold ; verily  he  produces  medicine 
for  the  whole  extent  of  the  sacrifice.  He  puts  down  the  seasonal  (bricks), 
to  arrange  the  seasons  [1].  Five  he  puts  down;  the  seasons  are  five; 
verily  he  arranges  the  seasons  in  their  whole  number.  They  begin  and  end 
alike ; 3 therefore  the  seasons  are  alike ; they  differ  in  one  foot ; therefore 
the  seasons  differ  likewise.  He  puts  down  the  breath-supporters ; verily 
he  places  the  breaths  in  the  months  ; therefore  being  alike  the  seasons  do 
not  grow  old ; moreover  he  generates  them.  The  breath  is  the  wind ; in 
that  having  put  down  the  seasonal  (bricks)  he  puts  down  the  breath-sup- 
porters  [2],  therefore  the  wind  accompanies  all  the  seasons.  He  puts  down 
the  rain-winners  ; verily  he  wins  rain.  If  he  were  to  put  them  down  in  one 
place,  then  would  fall  rain  in  one  season  only ; he  puts  them  down  after 
carrying  them  round  in  order;4  therefore  it  rains  in  all  the  seasons.  Since 


1 Cf.  KS.  xx.  10 ; KapS.  xxxii.  12  ; MS.  iii.  2. 

0;  £B.  viii.  2.  1.  1-4.  20.  This  section 
explains  the  Mantras  of  TS.  iv.  3.  4 and  5, 
which  accompany  the  putting  on  of  the 
Aijvini,  Rtavya,  Pranabhrt,  Apasya,  and 
Vayasya  bricks  of  the  second  piling. 

3 The  sense  is  not  certain  : in  <pB.  ii.  5.  2.  48 
it  is  applied  with  an  iva  to  the  four 

monthly  sacrifices,  and  Eggeling  there 
(SBE.  xii.  407)  renders  it  ‘ detached  ’ ; 
in  £B.  xiii.  3. 3.  6,  which  is  parallel  with 
v.  4.  12.  3 below,  it  is  said  of  the 
A^amedha,  and  Eggeling  (SBE.  xliv. 
334)  thinks  that  it  means  ‘disused’,  but 
suggests  that  it  may  mean  ‘ decayed  ’, 
and  (ibid.  591)  corrects  to  ‘detached’,  as 
in  ii.  5.  2.  48.  Sayana  here  takes  the 
view  that  because  of  the  number  of  por- 
tions of  the  rite  by  error  some  part  is 
regularly  overlooked.  But  the  sense 
seems  possibly  to  be  that  it  is  an  obso- 
lescent rite,  one  which  is  not  necessarily 
now  known  in  it3  fullness  ; this  sense 
is  supported  by  the  note  in  <p£S.xvii.  (j.  2 
of  an  obscene  rite  in  the  Mahavrata  ns 


tad  etat  puranam  utscmnam  na  karyam, 
where  the  additional  matter  renders  the 
sense  reasonable.  So  with  the  Catur- 
masyaui : they  are  not  part  of  everyday 
life,  and  the  Brahmanas  thus  would  seem 
to  represent  for  us  the  period  of  the 
efforts  to  preserve  in  its  fullness  an  obso- 
lescent ritual  tradition.  More  probable, 
however,  is  the  sense  ‘extended’,  ‘elabo- 
rate ',  which  suits  all  the  passages  suffi- 
ciently well;  see  Keith,  ZDMG.  lxvi.729. 

3 This  is  a reference  to  the  Mantra,  iv.  3.  4/, 

where  the  bricks  have  each  the  whole  in 
common,  except  the  specific  deity  sajur 
vasubhih,  &c.  The  seasons  differ  by  name 
as  do  the  bricks.  Though  rather  far- 
fetched, the  sense  seems  clearly  meant. 

4 The  process  is  described  as  the  following  in 

the  comm. ; after  depositing  the  brick 
in  the  east,  the  pradaksina  is  performed 
around  it  by  the  Adhvaryu,  with  the 
brick  for  the  south  in  his  hand  and 
so  on.  This  gives  the  correct  sense  of 
°hdram ; the  vague  ‘ surrounding  ’ of  MW. 
is  too  indefinite. 


419]  The  Bricks  of  the  Second  Layer  [ — v.  3. 2 

having  put  down  the  breath-supporters  he  puts  down  the  rain-winners, 
therefore  the  rain  starts  from  the  sky,  impelled  downwards  by  the  wind. 
The  strengthening  (bricks)  are  cattle ; cattle  have  various  purposes  and 
various  customs,  but  only  as  regards  water  are  they  of  one  purpose  [3]  ; 
if  he  desire  of  a man,  ‘ May  he  be  without  cattle  ’,  he  should  put  down  for 
him  the  strengthening  (bricks)  and  then  put  down  the  water  (bricks) ; 
verily  he  makes  discord  for  him  with  cattle ; verily  he  becomes  without  cattle. 
If  he  desire  of  a man,  ‘ May  he  possess  cattle  ’,  he  should  put  down  for  him 
the  water  (bricks)  and  then  put  down  the  strengthening  (bricks) ; verily 
he  makes  concord  for  him  with  cattle  and  he  becomes  possessed  of  cattle. 
He  puts  down  four  in  front;  therefore  the  eye  has  four  forms,  two  white, 
two  black  [4].  The  (verses)  contain  the  word  ‘head’;  therefore  the  head 
(of  the  fire)  is  in  front.  Five  he  puts  down  in  the  right  hip,  five  in  the 
left ; therefore  the  animal  is  broader  behind  and  receding  in  front ; ‘ The 
goat  in  strength  (with  these  words  he  puts  down)  on  the  right  shoulder ; 
(with)  ‘ The  ram  in  strength  on  the  left ; verily  he  puts  together  the 
shoulders  (of  the  fire).  ‘ The  tiger  in  strength  ’,  (with  these  words)  he  puts 
down  in  the  right  wing,  (with)  * The  lion  in  strength  ’ on  the  left ; verily  he 
gives  strength  to  the  wings.  (With)  ‘ The  man  in  strength  ’ (he  puts  down) 
in  the  middle ; therefore  man  is  overlord  of  animals. 

v.  3. 2.  ‘ 0 1 Indra  and  Agni,  (the  brick)  that  quaketh  not  ’,  (with  these  words) 
he  puts  down  the  naturally  perforated  (brick) ; these  worlds  are  separated 
by  Indra  and  Agni ; (verily  it  serves)  to  separate  these  worlds.  Now  the 
middle  layer  is,  as  it  were,  insecure,  it  is  as  it  were  the  atmosphere ; ‘ Indra 
and  Agni  ’,  he  says ; Indra  and  Agni  are  the  supporters  of  force  among 
the  gods;  verily  he  piles  it  with  force  in  the  atmosphere,  for  support. 
He  puts  down  the  naturally  perforated  (brick) ; the  naturally  perforated 
(brick)  is  the  atmosphere  ; verily  he  puts  down  the  atmosphere  [1].  He  makes 
the  horse  sniff  it ; verily  he  puts  breath  in  it ; now  the  horse  is  connected 
with  Prajapati ; verily  by  Prajapati  he  piles  the  fire.  It  is  a naturally 
perforated  (brick),  to  allow  the  passage  of  the  breaths,  and  also  for  the 
lighting  up  of  the  world  of  heaven.  When  the  gods  went  to  the  world  of 
heaven,  the  quarters  were  in  confusion ; they  saw  these  regional  (bricks), 
they  put  them  down,  and  by  them  they  made  firm  the  quarters ; in  that  he 
put  down  the  regional  bricks,  (it  is)  to  support  the  quarters.  Ten  breath- 
supporters  he  places  in  the  east  [2]  ; the  breaths  in  man  are  nine,  the 
navel  is  the  tenth  ; verily  he  places  the  breaths  in  front ; therefore  the 

1 Cf.- KS.  xx.  11;  KapS.  xxxii.  13  ; MS.  iii.  perforated,  the  Di9ya,  the  Pranabhrt, 

2.  9 ; £B.  viii.  3. 1. 1-4.  10.  This  section  Brhatl,  and  Valakhilya  bricks  of  the 

explains  the  Mantras  of  TS.  iv.  3.  6 and  7 third  layer  of  the  altar, 

accompanying  the  placing  of  the  naturally 


v.  3. 2 — ] The  Second  and  Later  Layers  of  Bricks 


[420 


breaths  are  in  front.  He  puts  down  the  last  with  the  word  ‘ light  ’ ; 'there- 
fore speech,  which  is  the  last,  is  the  light  of  the  breaths.  He  put  down 
ten ; the  Viraj  has  ten  syllables,  the  light  of  the  metres  is  the  Viraj  ; 
verily  he  puts  the  light  in  the  east ; therefore  we  revere  the  light  in  the 
east.  The  metres  ran  a race  for  the  cattle  ; the  Brhati  won  them  ; there- 
fore cattle  are  called  connected  with  the  Brhati  [3].  ‘ Ma  metre  ’,  (with 

these  words)  he  puts  down  on  the  south ; therefore  the  months  turn  south- 
wards ; (with)  ‘ Earth  metre  ’ (he  puts  down)  on  the  west,  for  support ; 
(with)  ‘ Agni,  the  deity  ’ (he  puts  down)  on  the  north  ; Agni  is  might ; verily 
on  the  north  he  places  might ; therefore  he  that  advances  to  the  north  is 
victorious.  They  make  up  thirty-six ; the  Brhati  has  thirty-six  syllables, 
cattle  are  connected  with  the  Brhati ; verily  by  the  Brhati  he  wins  cattle 
for  him.  The  Brhati  holds  the  sovereignty  of  the  metres ; he  for  whom 
these  [4]  are  put  down  attains  sovereignty.  He  puts  down  seven  Vala- 
khilya  (bricks)  in  the  east,  seven  in  the  west ; in  the  head  there  are  seven 
breaths,  two  below  ; (verily  they  serve)  to  give  the  breaths  strength.  ‘ The 
head  thou  art,  ruling  ’,  (with  these  words)  he  puts  down  on  the  east ; ‘ Thou 
art  the  prop  ruling  ’,  (with  these  words)  he  puts  down  on  the  west ; verily 
he  makes  the  breaths  accordant  for  him. 

v.  3.  3.  Whatever 1 the  gods  did  at  the  sacrifice  the  Asuras  did.  The  gods 
saw  these  Aksnayastomiya  (bricks),  they  put  them  down  on  one  place  after 
reciting  in  another  ; the  Asuras  could  not  follow  it ; then  the  gods  prospered, 
the  Asuras  were  defeated.  In  that  he  puts  down  the  Aksnayastomiyas  in 
one  place  after  reciting  in  another,  (it  is)  to  overcome  foes : he  prospers 
himself,  his  foe  is  defeated.  ‘ The  swift,  the  triple  ’,  (with  these  words)  he 
puts  down  on  the  east ; the  triple  is  the  beginning  of  the  sacrifice  [1] ; 
verily  in  the  east  he  establishes  the  beginning  of  the  sacrifice.  ‘ The  sky, 
the  seventeenfold  ’,  (with  these  words  he  puts  down)  on  the  south  ; the  sky 
is  food,  the  seventeenfold  is  food;  verily  on  the  south  he  places  food;  therefore 
with  the  right  (hand)  is  food  eaten.  ‘ Support,  the  twenty-onefold  ’,  (with 
these  words  he  puts  down)  on  the  west ; the  twenty-onefold  is  support ; 
(verily  it  serves)  for  support.  ‘ The  shining,  the  fifteenfold  ’,  (with  these 
words  he  puts  down)  on  the  north ; the  shining  is  force ; verily  he  places 
force  on  the  north ; therefore  he  that  advances  to  the  north  is  victorious. 

‘ Speed,  the  eighteenfold  ’,  (with  these  words)  he  puts  down  on  the  east  [2]  ; 
two  threefold  ones  he  establishes  in  the  beginning  of  the  sacrifice  in  order. 
‘ Attack,  the  twentyfold  (with  these  words  he  puts  down)  on  the  south  ; 
Attack  is  food,  the  twentyfold  is  food  ; verily  he  places  food  on  the  south 

1 Cf.  KS.  xx.  12,  13;  KapS.  xxxii.  14,  15;  those  accompanying  the  Aksnayastomiya 

MS.  iii. 2.  10;  <^B.  viii.  4. 1.  1-28.  Thissec-  bricks  of  the  fourth  layer  of  the  fire 

tion  explains  the  Mantras  of  TS.  iv.  3.  8,  altar. 


421]  The  Aksnaydstomlyd,  Srsti,  and  Vyusti  Bricks  [ — v.  3.  4 


therefore  with  the  right  is  food  eaten.  ‘ Radiance,  the  twenty-twotold  , (with 
these  words  he  puts  down)  on  the  west;  in  that  there  are  twenty, 
thereby  there  are  two  Yiraj  verses;  in  that  there  are  two  there  is  support, 
verily  in  order  he  finds  support  in  the  V iraj  verses  and  in  the  eating  oi 
food.  ‘ Fervour,  the  nineteenfold ’,  (with  these  words  he  puts  down)  on  the 
north ; therefore  the  left  hand  [3]  has  the  greater  fervour.1  ‘ The  womb, 
the  twenty-fourfold  ’,  (with  these  words)  he  puts  down  on  the  east ; the 
Gayatrl  has  twenty-four  syllables,  the  beginning  of  the  sacrifice  is  the 
Gayatri;  verily  on  the  east  he  establishes  the  beginning  of  the  sacrifice. 
* The  embryo,  the  twenty-fivefold  ’,  (with  these  words  he  puts  down)  on  the 
south ; embryos  are  food,  the  twenty-fivefold  is  food  ; verily  he  places  food 
on  the  south;  therefore  with  the  right  is  food  eaten.  ‘Force  the  twenty- 
sevenfold (with  these  words  he  puts  down)  on  the  west ; the  twenty-seven- 
fold is  these  worlds ; verily  he  finds  support  in  these  worlds.  * Maintenance, 
the  twenty-fourfold  ’,  (with  these  words  he  puts  down)  on  the  north  [4] ; 
therefore  the  left  hand  is  most  to  be  maintained.2  ‘ Inspiration,  the  thirty- 
onefold ’,  (with  these  words)  he  puts  down  on  the  east ; inspiration  is  speech, 
speech  is  the  beginning  of  the  sacrifice;  verily  he  establishes  the  beginning 
of  the  sacrifice  on  the  east.  ‘ The  surface  of  the  tawny  one,  the  thirty- 
fourfold ’,  (with  these  words  he  puts  down)  on  the  south  ; the  surface  of 
the  tawny  one  is  yonder  sun ; verily  he  places  splendour  on  the  south ; 
therefore  the  right  side  is  the  more  resplendent.  ‘ Support,  the  thirty- 
threefold ’,  (with  these  words  he  puts  down)  on  the  west,  for  support.  ‘ The 
vault,  the  thirty-sixfold  (with  these  words  he  puts  down)  on  the  north  ’ ; 
the  vault  is  the  world  of  heaven ; (verily  it  serves)  to  attain  the  world  of 
heaven. 

v.  3.  4.  ‘ Thou  3 art  the  portion  of  Agni  ’,  (with  these  words  he  puts  down) 
on  the  east ; Agni  is  the  beginning  of  the  sacrifice,  consecration  is  the 
beginning  of  the  sacrifice,  holy  power  is  the  beginning  of  the  sacrifice, 
the  threefold  is  the  beginning  of  the  sacrifice  ; verily  on  the  east  he 
establishes  the  beginning  of  the  sacrifice.  ‘ Thou  art  the  portion  of  them 
that  gaze  on  men  ’,  (with  these  words  he  puts  down)  on  the  south ; those 


1 Sayana  explains  daksinavad  bhojanaraktyabha- 

vdt,  but  KS.  has  bakvkucanarii  nigachati, 
■which  is  not  certain  in  text  or  in  sense. 
The  sense  may  be  ‘more  enduring’. 

2 The  sense  here  again  is  uncertain  : Sayana 

thinks  it  means  that  it  is  the  best  for 
bearing  weights  ; PW.  has  ‘durch  Uebung 
tuchtig  zu  machen’,  which  is  possible, 
and  is  followed  by  MW.  ; it  is  also 
possible  that  the  sense  may  be  ‘ more 
dependent ",  which  is  not  necessarily  in- 


consistent with  tapasvitarah  above.  Bhask. 
has  no  explanation,  but  for  tapasvitarah 
has  prabhfitataropakdrakah. 

3 Cf.  KS.  xx.  12  ; xxi.  2 ; KapS.  xxxii.  10,  16  ; 
MS.  iii.  2.  10;  £B.  viii.  4.  2.  1-3.  20. 
This  section  explains  the  Mantras  of  TS. 
iv.  3.  9-11  accompanying  the  placing  of 
the  Srsti  and  Vyusti  bricks  of  the  fourth 
layer,  including  the  last  two  (17  and  IS) 
of  iv.  3.  8. 


[422 


v.  3.  4 — ] The  Second  and  Later  Layers  of  Bricks 

that  gaze  on  men  are  the  learned,  Dhatr  is  food ; verily  on  birth  he  gives 
him  food ; therefore  on  birth  he  eats  food.  ‘ The  birthplace  saved,  the 
seventeenfold  Stoma’,  he  says;  the  birthplace  is  food  [ 1 J,  the  seventeen- 
fold is  food ; verily  he  places  food  on  the  south ; therefore  with  the  right 
food  is  eaten.  ‘ Thou  art  the  portion  of  Mitra  (with  these  words  he  puts 
down)  on  the  west;  Mitra  is  expiration,  Varuna  inspiration;  verily  he 
confers  on  him  expiration  and  inspiration.  ‘ The  rain  from  the  sky,  the 
winds  saved,  the  twenty-onefold  Stoma  ’,  he  says  ; the  twenty-onefold  is 
support,  (verily  it  serves)  for  support.  ‘Thou  art  the  portion  of  Indra’, 
(with  these  words  he  puts  down)  on  the  north ; Indra  is  force,  Visnu, 
is  force,  the  lordly  power  is  force,  the  fifteenfold  is  force  [2] ; verily 
on  the  north  he  places  force  ; therefore  he  that  advances  to  the  north 
is  victorious.  ‘Thou  art  the  portion  of  the  Yasus ’,  (with  these  words) 
he  put  down  on  the  east;  the  Yasus  are  the  beginning  of  the  sacrifice,  the 
Rudras  are  the  beginning  of  the  sacrifice,  the  twenty-fourfold  is  the 
beginning  of  the  sacrifice ; verily  on  the  east  he  establishes  the  beginning 
of  the  sacrifice.  ‘ Thou  art  the  portion  of  the  Adityas  ’,  (with  these  words 
he  puts  down)  on  the  south ; the  Adityas  are  food,  the  Maruts  are  food, 
embryos  are  food,  the  twenty-fivefold  is  food ; verily  he  places  food  on 
the  south ; therefore  with  the  right  food  is  eaten.  ‘ Thou  art  the  portion 
of  Aditi  ’ [3],  (with  these  words  he  puts  down)  on  the  west ; Aditi  is  support, 
Pusan  is  support,  the  twenty-sevenfold  is  support ; (verily  it  serves)  for 
support.  ‘ Thou  art  the  portion  of  the  god  Savitr  ’,  (with  these  words 
he  puts  down)  on  the  north ; the  god  Savitr  is  holy  power,  Brhaspati 
is  holy  power,  the  fourfold  Stoma  is  holy  power ; verily  he  places 
splendour  on  the  north ; therefore  the  northern  half  is  more  resplendent. 
(The  verse)  contains  a word  connected  with  Savitr ; (verily  it  serves) 
for  instigation  ; therefore  is  their  gain  produced  in  the  north  for 
Brahmans.1  ‘ The  support,  the  fourfold  Stoma  ’,  (with  these  words)  he 
puts  down  on  the  east ; the  support  is  the  beginning  of  the  sacrifice  [4], 
the  fourfold  Stoma  is  the  beginning  of  the  sacrifice ; verily  he  establishes 
on  the  east  the  beginning  of  the  sacrifice.  ‘ Thou  art  the  portion  of  the 
Yavas ’,  (with  these  words  he  puts  down)  on  the  south;  the  Yavas2  are 
the  months,  the  Ayavas  are  the  half-months ; therefore  the  months  turn 


1 KS.  has  brahmanebhyah,  but  the  sense  is  much 

the  same.  The  comm,  explains  the  north 
as  the  north  of  the  Yindhyas,  this  accords 
with  his  view  of  uttarato’bhipraydyi  in  TS. 
v.  3.  8.  2,  which  he  refers  to  Brahmanical 
generosity;  but  the  references  are  merely 
to  the  nortli  of  the  country  as  the  place 
of  good  things,  just  as  in  the  case  of 


speech  in  KB.  vii.  6,  and  in  the  Uttara 
Kuru  legend.  Cf.  TS.  v.  2.  5.  3. 
s The  same  account  of  the  Yavas  and  Ayavas 
is  taken  in  KS.  In  VS.  and  QB.  viii.  4. 
2.  11  the  sense  is  that  of  the  two  halves 
of  the  month  ; see  Vedic  Index,  ii.  162. 
The  months  as  daksindvrt  are  so  called 
no  doubt  because  of  the  sun’s  motion. 


[ — v.  3.  5 


423] 


The  Asapatnd  and  Viraj  Bricks 


to  the  south;  the  Yavas  are  food,  offspring  is  food;  verily  he  places  food 
on  the  south  ; therefore  with  the  right  food  is  eaten.  ‘ Thou  art  the  portion 
of  the  Rbhus  (with  these  words  he  puts  down)  on  the  west,  for  support. 
‘The  revolving,  the  forty-eightfold’,  (with  these  words  he  puts  down) 
on  the  north,  to  confer  strength  on  these  two  worlds;  therefore  these 
two  worlds  are  of  even  strength  [5].  He  becomes  first  for  whom  these  are 
placed  on  the  east  as  the  beginning  (of  the  sacrifice),  and  his  son  is  born  to 
be  first ; he  eats  food  for  whom  on  the  south  these  (are  placed)  rich  in  food, 
and  a son  is  born  to  him  to  eat  food  ; he  finds  support  for  whom  these  (are 
placed)  on  the  west,  full  of  support ; he  becomes  forcible  for  whom  these  (are 
placed)  on  the  north,  full  of  force,  and  a forcible  son  is  born  to  him.  The 
fire  is  a hymn  ; 1 verily  in  that  this  arrangement  [6]  is  made  are  its  Stotra  and 
Qastra  produced ; verily  in  the  hymn  the  Arkya  (Saman  and  Qastra)  is 
produced ; he  eats  food,  and  his  son  is  born  to  eat  food,  for  whom  this 
arrangement  is  made,  and  he  too  who  knows  it  thus.  He  puts  down  the 
creating  (bricks) ; verily  he  wins  things  as  created.  Now  there  was  neither 
day  nor  night  in  the  world,  but  it  was  undiscriminated ; the  gods  saw  these 
dawn  (bricks),  they  put  them  down ; then  did  this  shine  forth ; for  him  for 
whom  these  are  put  down  the  dawn  breaks ; verily  he  smites  away  the  dark, 
v.  3.  5.  ‘ O 2 Agni,  drive  away  those  foes  of  ours  that  are  born  ’,  (with  these 
words)  he  puts  down  on  the  east ; verily  he  drives  away  his  foes  on 
birth.  ‘ That  are  born  with  force  ’,  (with  these  words  he  puts  down)  on 
the  west ; verily  he  repels  those  that  are  to  be  born.  ‘ The  forty-fourfold 
Stoma  ’,  (with  these  words  he  puts  down)  on  the  south ; the  forty-fourfold 
is  splendour ; verily  he  places  splendour  on  the  south ; therefore  the  right 
side  is  the  more  resplendent.  ‘ The  sixteenfold  Stoma  ’,  (with  these  words 
he  puts  down)  on  the  north ; the  sixteenfold  is  force ; verily  he  places 
force  on  the  north ; therefore  [1]  he  that  advances  to  the  north  is 
victorious.  The  forty-fourfold  is  a thunderbolt,  the  sixteenfold  is  a thunder- 
bolt ; in  that  he  puts  down  these  two  bricks,  he  hurls  the  bolt  after  the 
foe  born  and  to  be  born  whom  he  has  repelled,  to  lay  them  low.  He 
puts  down  in  the  middle  (a  brick)  full  of  dust,  the  middle  of  the  body 
is  faeces  ( purlsa ) ; verily  he  piles  the  fire  with  its  own  body,  and  with  his 


1 The  play  here  on  words  is  not  translatable  ; 
the  identification  of  Agni  and  the  Arka 
is  hardly  of  Agni  with  light  or  flame 
(cf.  <pR  x.  4. 1.  9 ; Eggeling,  SBE.  xliii. 
342,  402),  but  rather  with  arka  as  hymn 
of  praise.  The  simple  Arka  is  made  into 
an  Arkya  Saman  and  Stotra  by  the 
arrangement  ( vidha ) of  the  Mantras  of 
TS.  iv.  3.  8 and  9,  the  first  Anuvaka  the 
Stotra,  the  second  the  £astra,  according 


to  the  comm.  For  the  constant  play  on 
Arka  cf.  also  v.  2.  5.  5 ; 4.  3.  2. 

2 Cf.  KS.  xxi.  2 ; KapS.  xxxii.  17  ; MS.  iii. 
2.  10;  3.  1 ; £B.  viii.  5.  1.  8-3.  2.  This 
section  explains  the  Mantras  of  TS.  iv.  3. 
12  of  the  Asapatna  and  Viraj  bricks,  and 
those  of  iv.  4.  1,  the  Stomabhagas,  the 
treatment  of  which  runs  on  in  v.  3.  6,  all 
in  the  fifth  layer. 


v.  3.  5 — ] The  Second  and  Later  Layers  of  Bricks 


[424 


own  body  he  is  in  yonder  world  who  knows  thus.  These  bricks  are  called 
the  unrivalled ; no  rival  is  his  for  whom  they  are  put  down  [2].  The  fire 
is  an  animal ; he  puts  down  the  Viraj  (bricks)  in  the  highest  layer;  verily 
he  confers  upon  cattle  the  highest  Viraj  ; therefore  he  that  is  possessed 
of  cattle  speaks  the  highest  speech.  Ten  by  ten  he  puts  (them)  down, 
to  confer  power  on  them.  Transversely  he  puts  (them)  down ; therefore 
cattle  move  their  limbs  transversely,  for  support.  By  those  metres  which 
were  heavenly,  the  gods  went  to  the  world  of  heaven ; for  that  the  seers 
toiled  [3] ; they  practised  fervour,  these  they  saw  by  fervour,  and  from 
them  they  fashioned  these  bricks.  * The  course  metre ; the  space  metre 
(with  these  words)  they  put  them  down ; with  these  they  went  to  the 
world  of  heaven;  in  that  he  puts  down  these  bricks,  the  sacrifice  goes 
to  the  world  of  heaven  with  the  metres  that  are  heavenly.  By  the  sacrifice 
Prajapati  created  creatures ; he  created  them  by  the  Stomabhagas ; in 
that  [4]  he  puts  down  the  Stomabhagas,  the  sacrificer  creates  offspring. 
In  the  Stomabhagas  Brhaspati  collected  the  brilliance  of  the  sacrifice ; 
in  that  he  puts  down  the  Stomabhaga  (bricks)  he  piles  the  fire  with  its 
brilliance.  In  the  Stomabhagas  Brhaspati  saw  the  support  of  the 
sacrifice;  in  that  he  puts  down  the  Stomabhagas,  (it  is)  for  the  support 
of  the  sacrifice.  Seven  by  seven  he  puts  down,  to  confer  strength,  three 
in  the  middle,  for  support. 

v.  3.  6.  (With 1 the  words)  * ray  ’,  he  created  Aditya ; with  ‘ advance  ’,  right ; 
with  ‘ following  ’,  the  sky ; with  ‘ union  ’,  the  atmosphere ; with  ‘ propping  ’, 
the  earth  ; with  ‘ prop  ’,  the  rain  ; with  ‘ blowing  forward  ’,  the  day  ; 
with  ‘blowing  after’,  the  night;  with  ‘eager’,  the  Vasus;  with  ‘intelli- 
gence’, the  Rudras  ; with  ‘ brilliant  ’,  the  Adityas;  with  ‘ force’, the  Pitrs ; with 
‘ thread  ’,  offspring ; with  ‘ enduring  the  battle  ’,  cattle  ; with  ‘ wealthy  ’, 
plants.  ‘Thou  art  the  victorious,  with  ready  stone  [1];  for  Indra  thee 
Quicken  Indra’,  (with  these  words)  he  fastened  the  thunderbolt  on  his 
right  side,  for  victory.  He  created  offspring  without  expiration ; on  them 
he  bestowed  expiration  (with  the  words)  ‘ Thou  art  the  overlord’ ; inspiration 
(with  the  word)  ‘Restrainer’ ; the  eye  (with)  ‘the  gliding’;  the  ear  (with) 

‘ thebestower  of  strength  ’.  Now  these  offspring,  though  having  expiration 
and  inspiration,  hearing  and  seeing,  did  not  couple ; upon  them  he  bestowed 
copulation  (with  the  words)  ‘ Thou  art  the  Trivrt  ’.  These  offspring  though 
coupling  [2]  were  not  propagated  ; he  made  them  propagate  (with  the  words) 

‘ Thou  art  the  mounter,  thou  art  the  descender  ’.  These  offspring  being 
propagated  did  not  find  support;  he  made  them  find  support  in  these 
worlds  (with  the  words)  ‘ Thou  art  the  wealthy,  thou  art  the  brilliant,  thou 

1 Cf.  KS.  xxi.  2;  KapS.  xxxii.  17  ; MS.  iii.  2.  commented  on  are  in  TS.  iv.  4.  1 ; and 

10  ; 3.  1 ; £B.  viii.  5.  3.  3-8.  The  verses  cf.  iii.  5.  2. 


425]  The  Nakasad,  Coda,  and  Svayamatrnna  Bricks  [ — v.  3.  7 


art  the  gainer  of  good  verily  he  makes  offspring  when  propagated  find 
support  in  these  worlds,  he  with  his  body  mounts  the  atmosphere,  with  his 
expiration  he  finds  support  in  yonder  world,  of  expiration  and  inspiration 
he  is  not  liable  to  be  deprived  who  knows  thus. 

v.3.  7.  By 1 the  ‘ sitters  on  the  vault  ’ the  gods  went  to  the  world  of 
heaven  ; that  is  why  the  ‘ sitters  on  the  vault  ’ have  their  name.  In  that 
he  puts  down  the  ‘ sitters  on  the  vault  the  sacrificer  thus  goes  by  the 
‘ sitters  on  the  vault  ’ to  the  world  of  heaven ; the  vault  is  the  world  of 
heaven ; for  him  for  whom  these  are  put  down  there  is  no  misfortune 
(nd-akam) ; the  ‘sitters  on  the  vault’  are  the  home  of  the  sacrificer; 
in  that  he  puts  down  the  ‘ sitters  on  the  vault  ’,  the  sacrificer  thus  makes 
himself  a home.  The  ‘ sitters  on  the  vault  ’ are  the  collected  brilliance 
of  the  Prstha  (Stotras) ; in  that  he  puts  down  the  ‘ sitters  on  the  vault’  [1], 
verily  he  wins  the  brilliance  of  the  Prsthas.  He  puts  down  the  five  crested  ; 
vei'ily  becoming  Apsarases  they  wait  on  him  in  yonder  world ; verily  also 
they  are  the  bodyguards  of  the  sacrificer.  He  should  think  of  whomever 
he  hates  as  he  puts  (them)  down ; verily  he  cuts  him  off  for  these  deities ; 
swiftly  he  goes  to  ruin.  He  puts  (them)  above  the  ‘ sitters  on  the  vault  ’ ; 
that  is  as  when  having  taken  a wife  one  seats  her  in  the  house  [2] ; he 
puts  the  highest  on  the  west,  pointing  east;  therefore  the  wife  attends 
on  the  west,  facing  east.  He  puts  as  the  highest  the  naturally  perforated 
and  the  earless  (bricks) ; the  naturally  perforated  is  breath,  the  earless 
is  life  ; verily  he  places  breath  and  life  as  the  highest  of  the  breaths  ; 
therefore  are  breath  and  life  the  highest  of  the  breaths.  No  brick  higher 
(than  these)  should  he  put  down  ; if  he  were  to  put  another  brick  higher, 
he  would  obstruct  the  breath  and  life  of  cattle  [3]  and  of  the  sacrificer  ; there- 
fore no  other  brick  should  be  put  down  higher.  He  puts  down  the  naturally 
perforated  brick  ; the  naturally  perforated  brick  is  yonder  (sky) ; verily  he 
puts  down  yonder  (sky).  He  makes  the  horse  sniff  it  ; verily  he  places 
breath  in  it ; again  the  horse  is  connected  with  Prajapati ; verily  by  Prajapati 
he  piles  the  fire.  It  is  naturally  perforated,  to  let  out  the  breaths,  and  also 
to  light  up  the  world  of  heaven.  The  earless  is  the  triumph  of  the  gods ; 
in  that  he  puts  down  the  earless,  he  triumphs  with  the  triumph  of  the 
gods ; to  the  north  he  puts  it  down ; therefore  to  the  north  of  the  fire 
is  action  carried  2 on ; (the  verse)  has  the  word  * wind  ’,3  for  kindling. 


1 Cf.  KS.  xxi.  2,  3 ; KapS.  xxxii.  18  ; MS.  iii. 

3.  1 ; 9B.  viii.  6.  1.  3-20  ; 7.  3. 9-20.  This 
section  explains  the  Mantras  in  TS.  iv.  4.  2 
and  3,  accompanying  the  Nakasad,  Coda, 
Svayamatrnna,  and  Vikarnl  bricks  of  the 
fifth  layer. 

2 The  comm,  explains  that,  whenever  not 

18  [h.o.s.  19] 


specifically  described,  the  action  is  to  be 
to  the  north  (e.  g.  the  choice  of  the 
Brahmans,  &c.).  Probably  the  sense  is 
merely  ‘on  the  north  the  fire  is  paid 
attention  ’. 

3  Fata  in  the  Mantra. 


[426 


v.  3.  8 — ] The  Second  and  Later  Layers  of  Bricks 

v.  3.  8.  He 1 puts  down  the  metre  bricks  ; the  metres  are  cattle ; verily 
he  wins  cattle ; the  good  thing  of  the  gods,  cattle,  are  the  metres ; 
verily  he  wins  the  good  thing,  cattle.  Yajnasena  Caitriyayana  taught 
this  layer ; by  this  he  won  cattle ; in  that  he  puts  it  down,  he  wins  cattle. 
He  puts  down  the  Gayatris  on  the  east ; the  Gayatrl  is  brilliance ; verily 
at  the  beginning  he  places  brilliance  [1];  they  contain  the  word  ‘head’; 
verily  he  makes  him  the  head  of  his  equals.  He  puts  down  the 
Tristubhs ; the  Tristubh  is  power ; verily  he  places  power  in  the  middle. 
He  puts  down  the  Jagatis ; cattle  are  connected  with  the  Jagati ; verily 
he  wins  cattle.  He  puts  down  the  Anustubhs ; the  Anustubh  is  breath ; 
(verily  it  serves)  to  let  the  breaths  out.  Brhatls,  Usnihs,  Panktis, 
Aksarapahktis,  these  various  metres  he  puts  down ; cattle  are  various, 
the  metres  are  cattle  [2] ; verily  he  wins  various  cattle ; variety  is  seen 
in  his  house  for  whom  these  are  put  down,  and  who  knows  them  thus. 
He  puts  down  an  Atichandas ; all  the  metres  are  the  Atichandas ; verily 
he  piles  it  with  all  the  metres.  The  Atichandas  is  the  highest  of  the 
metres ; in  that  he  puts  down  an  Atichandas,  he  makes  him  the  highest 
of  his  equals.  He  puts  down  two-footed  (bricks) ; the  sacrificer  has  two 
feet ; (verily  they  serve)  for  support. 

v.  3.  9.  For  2 all  the  gods  is  the  fire  piled  up ; if  he  were  not  to  put  (them) 
down  in  unison,  the  gods  would  divert  his  fire ; in  that  he  puts  (them) 
down  in  unison,  verily  he  piles  them  in  unison  with  himself ; he  is  not 
deprived  of  his  fire ; moreover,  just  as  man  is  held  together  by  his  sinews, 
so  is  the  fire  held  together  by  these  (bricks).  By  the  fire  the  gods  went  to 
the  world  of  heaven  ; they  became  yonder  Krttikas  ; he  for  whom  these 
are  put  down  goes  to  the  world  of  heaven,  attains  brilliance,  and  becomes 
a resplendent  thing.  He  puts  down  the  circular  bricks ; the  circular  bricks 
are  these  worlds;  the  citadels  of  the  gods  are  these  worlds  ; verily  he  enters 
the  citadels  of  the  gods ; he  is  not  ruined  who  has  piled  up  the  fire.  He 
puts  down  the  all-light  (bricks) ; verily  by  them  he  makes  these  worlds  full  of 
light;  verily  also  they  support  the  breaths  of  the  sacrificer;  they  are  the  deities 
of  heaven ; verily  grasping  them  he  goes  to  the  world  of  heaven, 
v.  3.  10.  He  3 puts  down  the  rain-winning  (bricks)  ; verily  he  wins  the  rain. 
If  he  were  to  put  (them)  down  in  one  place,  it  would  rain  for  one  season ; 


1 Cf.  KS.  xxi.  4 ; KapS.  xxxii.  19  ; MS.  iii.  3. 
2 ; £B.  viii.  6.  2.  1-17.  This  section 

explains  the  Mantras  of  TS.  iv.  4.  4,  ac- 
companying the  metre  bricks. 

* This  section  comments  on  the  Mantras  of 
TS.  iv.  4.  6 and  6,  accompanying  the 
Saynj,  Krttika,  Mandalestaka,  and  Viy- 
vnjyotis  bricks. 


8 Cf.  KS.  xxii.  6 ; KapS.  xxxiv.  1 ; £B.  viii.  7. 1. 
13,  14,  23,  24,  in  which  the  use  of 
Samyanis,  ‘ stepping-stones’,  is  censured 
and  attributed  to  the  Carakas.  This 
section  explains  the  Mantras  of  TS.  iv. 
4.  6.  1,  2,  accompanying  the  Vrstisani, 
the  Sariiyanl,  the  Aditya  and  Ghrta  and 
Ya9odii  bricks. 


427]  The  Vrstisani,  Samyani,  and  other  Bricks  [ — v.  3.  11 

he  puts  down  after  carrying  them  round  in  order ; therefore  it  rains  all  the 
seasons.  ‘ Thou  art  the  bringer  of  the  east  wind  he  says  ; that  is  the  form 
of  rain  ; verily  by  its  form  he  wins  rain.  With  the  Samyanis  the  gods  went 
(sdm  ayus)  to  these  worlds  ; that  is  why  the  Samyanis  have  their  name  ; in 
that  he  puts  down  the  Sarhytinls,  just  as  one  goes  in  the  waters  with  a ship, 
so  [1]  the  sacrificer  with  them  goes  to  these  worlds.  The  Samyanis  are  the 
ship  of  the  fire ; in  that  he  puts  down  the  Samyanis,  verily  he  puts  down 
a boat  for  the  fire  ; moreover,  wrhen  these  have  been  put  down,  if  the  waters 
strive  to  drag  away  his  fire,  verily  it  remains  unmoved.  He  puts  down 
the  Aditya  bricks  ; it  is  the  Adityas  who  repel  from  prosperity  him  who  being 
fit  for  prosperity  does  not  obtain  prosperity ; verily  the  Adityas  [2]  make 
him  attain  prosperity.  It  is  yonder  Aditya  who  takes  away  the  brilliance 
of  him  who  having  piled  up  a fire  does  not  display  splendour ; in  that  he 
puts  down  the  Aditya  bricks,  yonder  sun  confers  radiance  upon  him  ; 
just  as  yonder  sun  is  radiant,  so  he  is  radiant  among  men.  He  puts 
down  ghee  bricks ; the  ghee  is  the  home  dear  to  Agni ; verily  he  unites 
him  with  his  dear  home  [3],  and  also  with  brilliance.  He  places  (them) 
after  carrying  (them)  round ; verily  he  confers  upon  him  brilliance  not  to 
be  removed.  Prajapati  piled  up  the  fire,  he  lost  his  glory,  he  saw  these 
bestowers  of  glory,  he  put  them  down ; verily  with  them  he  conferred 
glory  upon  himself ; five  he  puts  down  ; man  is  fivefold  ; verily  he  confers 
glory  on  the  whole  extent  of  man. 

v.  3.  11.  The1  gods  and  the  Asuras  were  in  conflict;  the  gods  were  the 
fewer,  the  Asuras  the  more;  the  gods  saw  these  bricks,  they  put  them 
down  ; ‘ Thou  art  the  furtherer  ’,  (with  these  words)  they  became  multiplied 
with  the  trees,  the  plants ; (with)  * Thou  art  the  maker  of  wide  room  ’,  they 
conquered  this  (earth) ; (with)  ‘ Thou  art  the  eastern  ’,  they  conquered  the 
eastern  quarter ; (with)  ‘ Thou  art  the  zenith  ’,  they  conquered  yonder  (sky) ; 
(with)  ‘ Thou  art  the  sitter  on  the  atmosphere  ; sit  on  the  atmosphere  ’, 
they  conquered  the  atmosphere;  then  the  gods  prospered  [1],  the  Asuras 
were  defeated.  He  for  whom  those  are  put  down  becomes  greater,  conquers 
these  worlds,  and  prospers  himself ; his  foe  is  defeated.  ‘ Thou  art  the 
sitter  on  the  waters ; thou  art  the  sitter  on  the  hawk  he  says ; that  is 
the  form  of  Agni;  verily  by  his  form  he  wins  Agni.  ‘In  the  wealth  of 
earth  I place  thee  he  says  ; verily  with  these  (bricks)  he  makes  these  worlds 
wealthy.  He  puts  down  the  life-giving  (bricks) ; verily  he  bestows  life 
upon  him  [2].  1 O Agni,  thy  highest  name,  the  heart  he  says  ; that  is  the 

home  dear  to  Agni ; verily  he  obtains  his  dear  home.  ‘ Come,  let  us  join  to- 
gether ’,  he  says  ; verily  with  him  to  aid  he  encircles  him.  ‘ Be  thou,  0 Agni, 

1 This  section  explains  the  Mantras  of  TS.  iv.  Agniriipani,  the  Dravinoda,  the  Ayusya, 

4.  7,  dealing  with  the  Bhuyaskrt,  the  and  the  Agnihrdaya  bricks. 


[428 


v.  3.  11 — ] The  Second  and  Later  Layers  of  Bricks 

among  those  of  the  five  races.’  The  fire  of  the  five  layers  is  the  fire  of  the 
five  races  ; therefore  he  speaks  thus.  He  puts  down  the  seasonal  (bricks)  ; 
the  seasonal  (bricks)  are  the  abode  dear  to  the  seasons ; verily  he  wins  the 
abode  dear  to  the  seasons.  ‘ The  firm  one  he  says  ; the  firm  one  is  the 
year ; verily  he  obtains  the  abode  dear  to  the  year. 

The  Horse  Sacrifice  [continued) 

v.  3.  12.  The 1 eye  of  Prajapati  swelled,  that  fell  away,  that  became  a horse ; 
because  it  swelled  (dgvayat),  that  is  the  reason  why  the  horse  (dqva)  has  its 
name.  By  the  horse  sacrifice  the  gods  replaced  it.  He  who  sacrifices  with 
the  horse  sacrifice  makes  Prajapati  whole ; verily  he  becomes  whole ; this 
is  the  atonement  for ' everything,  and  the  cure  for  everything.  All  evil 
by  it  the  gods  overcame ; by  it  also  the  gods  overcame  (the  sins  of) 
Brahman-slaying  ; all  evil  [1]  he  overcomes,  he  overcomes  Brahman-slaying 
who  sacrifices  with  the  horse  sacrifice,  and  he  who  knows  it  thus.  It  was 
the  left  eye  of  Prajapati  that  swelled  ; therefore  they  cut  off  from  the  horse 
on  the  left  side,  on  the  right  from  other  animals.  The  mat  is  of  reeds ; the 
horse  has  its  birthplace  in  the  waters,  the  reed  is  born  in  the  waters ; 
verily  he  establishes  it  in  its  own  birthplace.  The  Stoma  is  the  fourfold 
one ; the  bee  tore  the  thigh  of  the  horse,  the  gods  made  it  whole  with  the 
fourfold  Stoma ; in  that  there  is  the  fourfold  Stoma,  (it  is)  to  make  whole 
the  horse. 


PRAPATHAKA  IV 

The  Piling  of  the  Fire  Altar  [continued) 

V.  4.  1.  The  2 gods  and  the  Asuras  were  in  conflict,  they  could  not  decide  the 
issue ; Indra  saw  these  bodies,  he  put  them  down ; with  them  he  conferred 
upon  himself  power,  strength,  and  body ; then  the  gods  prospered,  the 
Asuras  were  defeated.  In  that  he  puts  down  Indra’s  bodies,  the  saci'ificer  with 
them  bestows  on  himself  power,  strength,  and  body ; verily  also  he  piles  up 
the  fire  with  Indra  and  with  a body;  he  prospers  himself,  his  foe  is  [1] 
defeated.  The  sacrifice  departed  from  the  gods  ; they  could  not  recover  it ; 
they  saw  these  bodies  of  the  sacrifice,  they  put  them  down,  and  by  them 

1 Cf.  9^-  xiii.  3. 1. 1-4.  This  section  belongs  upon  it.  Cf.  B<pS.  xv.  33. 

to  the  A9vamedha,  and  is  the  Brilhmana  2 This  section  explains  the  Mantras  of  TS.  iv.  4 
of  the  offering  of  the  animals  described  8-10,accompanyingtheIndratanu,Yajna- 

in  Ap^S.  xx.  21.1-6:  the  horse  is  placed  tanu,  and  Naksatra  bricks.  For  § 2,  cf. 

head  to  the  east  on  a reed  mat,  and  the  RS.  xxxiv.  14-16;  (JIB.  xii.6.  1.3-36  ; iv. 

other  animals  are  so  arranged  as  to  look  6.  7.  3 (eke). 


429]  The  Indratanu,  Yajnatanu,  and  other  Bricks  [ — v.  4.  2 


they  recovered  the  sacrifice.  In  that  he  puts  down  the  bodies  of  the  sacrifice, 
the  sacrificer  by  them  wins  the  sacrifice.  Three  and  thirty  he  puts  down  ; the 
gods  are  three  and  thirty ; verily  he  wins  the  gods ; verily  also  he  piles  up 
the  fire  with  itself  and  with  a body ; he  becomes  with  his  body  in  yonder 
world  [2],  who  knows  thus.  He  puts  down  the  lighted  (bricks) ; verily  he 
confers  light  upon  it ; the  fire  blazes  piled  up  with  these  (bricks)  ; verily  with 
them  he  kindles  it ; in  both  worlds  is  there  light  for  him.  He  puts  down 
the  constellation  bricks;  these  are  the  lights  of  the  sky  ; verily  he  wins 
them  ; the  Naksatras  are  the  lights  of  the  doers  of  good  deeds ; 1 verily  he 
wins  them  ; verily  also  he  makes  these  lights  into  a reflection  [3]  to  light  up 
the  world  of  heaven.  If  he  were  to  place  them  in  contact,  he  would 
obstruct  the  world  of  rain,  Parjanya  would  not  rain  ; he  puts  them  down 
without  touching  ; verily  he  produces  the  world  of  rain,  Parjanya  is  likely 
to  rain ; on  the  east  he  puts  down  some  pointing  west,  on  the  west  some 
pointing  east ; therefore  the  constellations  move  both  west  and  east, 
v.  4.  2.  He2  puts  down  the  seasonal  (bricks),  to  arrange  the  seasons.  He  puts 
down  a pair ; therefore  the  seasons  are  in  pairs.  This  middle  layer  is  as  it 
were  unsupported ; it  is  as  it  were  the  atmosphere  ; he  puts  down  a pair 
on  the  other  layers,  but  four  in  the  middle  one,  for  support.  The  seasonal 
(bricks)  are  the  internal  cement  of  the  layers ; in  that  he  puts  down  the 
seasonal  (bricks),  (it  is)  to  keep  apart  the  layers.  He  puts  down  next 
an  Avaka  plant ; this  is  the  birthplace  of  Agni ; verily  he  piles  up  the  fire 
with  its  birthplace  [1].  Vigvamitra3  says,  ‘ He  shall  eat  food  -with  holy 
power,  for  whom  these  shall  be  put  down,  and  he  who  shall  know  them 
thus  ’.  It  is  the  year  which  repels  from  support  him  who  having  piled  up 
the  fire  does  not  find  support ; there  are  five  layers  preceding,  and  then  he 
piles  up  the  sixth;  the  year  has  six  seasons;  verily  in  the  seasons  the 
year  finds  support.  These  are  the  bricks  [2],  called  the  over-ladies  ; he  for 
whom  they  are  put  down  becomes  the  overlord  of  his  equals ; he  should 
think  of  him  whom  he  hates  as  he  puts  (them  down)  ; verily  he  cuts  him 
off  for  those  deities ; swiftly  he  goes  to  ruin.  The  Angirases,  going  to  the 
world  of  heaven,  made  over  to  the  seers  the  accomplishment  of  the  sacrifice  ; 
it  became  gold ; in  that  he  anoints  with  fragments  of  gold,  (it  is)  for  the 
completion  of  the  sacrifice ; verily  also  he  makes  healing  for  it  [3]  ; moreover 
he  unites  it  with  its  form,  and  with  golden  light  he  goes  to  the  world  of 
heaven.  He  anoints  with  that  which  contains  the  word  ‘ of  a thousand  ’ ; 


1 This  does  not  yet  give  us  the  identification 

of  the  souls  of  the  pious  dead  and  the 
Naksatras  which  Sayana  sees  here,  as 
given  in  the  later  tradition. 

2 Cf.,  for  § 1,  gB.  vii.  4.  2.  29-31  ; viii.  3.  2. 

5-13 ; 4.  2.  11 ; 6.  4.  1-8,  and,  for  § 4, 


gB.  ix.  1.  2.  13-17,  and  MS.  iii.  3.  3,  4 ; 
KS.  xxi.  6 ; KapS.  xxxii.  6.  This  section 
explains  the  Mantras  of  TS.  iv.  1.  11,  ac- 
companying the  Rtavya,  the  Adhipatnl 
bricks,  and  the  besprinkling. 

3  See  above,  TS.  v.  2.  10.  3. 


[430 


v.  4.  2 — ] The  Piling  of  the  Fire  Altar 

Prajapati  is  of  a thousand;  (verily  it  serves)  to  win  Prajapati.  ‘May 
these  bricks,  0 Agni,  be  for  me  milch  cows  he  says ; verily  he  makes 
them  milch  cows ; they,  milking  desires,  wait  upon  him  yonder  in  yonder 
world. 

v.  4. 3.  The  1 fire  is  Rudra  ; he  is  born  then  when  he  is  completely  piled  up  ; 
just  as  a calf  on  birth  desires  the  teat,  so  he  here  seeks  his  portion ; if  he 
were  not  to  offer  a libation  to  him,  he  would  suck  the  Adhvaryu  and  the 
sacrificer.  He  offers  the  Qatarudilya  (oblation) ; verily  he  appeases  him 
with  his  own  portion  ; neither  Adhvaryu  nor  sacrificer  goes  to  ruin.  If  he 
were  to  offer  with  the  milk  of  domesticated  animals  [1],  he  would  afflict 
domestic  animals  with  pain ; if  (with  that)  of  wild  (animals),  wild 
(animals) ; he  should  offer  with  groats  of  wild  sesame  or  with  groats  of 
Gavidhuka  grass  ; he  harms  neither  domesticated  nor  wild  animals.  Then 
they  say,  ‘ Wild  sesame  and  Gavidhuka  grass  are  not  a proper  offering  ’ ; he 
offers  with  goat’s  milk,  the  female  goat  is  connected  with  Agni ; verily  he 
offers  with  a proper  offering;  he  harms  neither  domesticated  nor  wild 
animals.  The  Angirases  going  to  the  world  of  heaven  [2]  spilled  the 
cauldron  on  the  goat ; she  in  pain  dropped  a feather  (like  hair),  it  became 
the  Arka  (plant) ; 2 that  is  why  the  Arka  has  its  name.  He  offers  with 
a leaf  of  the  Arka,  to  unite  it  with  its  birthplace.  He  offers  standing 
facing  north  ; this  is  the  quarter  of  Rudra  ; verily  he  propitiates  him 
in  his  own  quarter.  He  offers  on  the  last  brick ; verily  at  the  end  he 
propitiates  Rudra.  He  offers  dividing  it  into  three ; these  worlds  are 
three ; verily  he  makes  these  worlds  of  even  strength ; at  this  height 
he  offers  [3],  then  at  this,  then  at  this ; these  worlds  are  three ; verily 
he  appeases  him  for  these  worlds.  Three  further  libations  he  offers  ; they 
make  up  six,  the  seasons  are  six  ; verily  with  the  seasons  he  appeases  him. 
If  he  were  to  offer  while  wandering  round,  he  would  make  Rudra  come 
within  (the  sacrifice).  Or  rather  they  say,  ‘ In  what  quarter  is  Rudra  or  in 
what  1 ’ He  should  offer  them  while  wandering  round  ; verily  he  appeases 
him  completely  [4].  The  highest  (bricks)  are  the  heavenly  deities ; over 
them  he  makes  the  sacrificer  speak ; verily  by  them  he  makes  him  attain 
the  world  of  heaven ; he  should  throw  (the  leaf)  down  in  the  path  of  the 
cattle  of  him  whom  he  hates ; the  first  beast  that  steps  upon  it  goes 
to  ruin. 

v.  4.  4.  ‘ The  3 strength  on  the  stone  ’,  (with  these  words)  he  moistens  (the 

1 Cf.  KS.xxi.  6 ; KapS.  xxxii.  21  ; MS.  iii.  3.  4 ; 423,  n.  1). 

QB.  ix.  1.  1.  1-13.  This  section  contains  s Cf.  KS.  xxi.  7 ; MS.  iii.  3.  5,  6 ; £B.  ix.  1. 

the  explanation  for  the  whole  ^atarudrlya  2.  5-2.  1.  2.  This  section  explains  the 

litany  (TS.  iv.  5).  Mantras  of  TS.  iv.  6. 1. 1-3,  accompanying 

2 For  Arka  cf.  v.  2.  5.  5 ; 6.  3.  4 ^pp.  409,  n . 2 ; the  Parisocana  and  Vikarsana  of  tho  fire. 


431]  The  Parisecana  and  Vikarsana  [ — v.  4.  5 

fire),  and  so  purifies  it ; verily  also  he  delights  it ; it  delighted  attends  him, 
causing  him  neither  hunger  nor  pain  in  yonder  world  ; he  rejoices  in 
offspring,  in  cattle  who  knows  thus.  ‘ That  food  and  strength,  do  ye, 
O Maruts,  bounteously  bestow  on  us  he  says ; strength  is  food,  the  Maruts 
are  food ; verily  he  wins  food.  ‘ In  the  stone  is  thy  hunger  ; let  thy  pain 
reach  N.N.  [1],  whom  we  hate’,  he  says;  verily  he  afflicts  him  whom  he 
hates  with  its  hunger  and  pain.  He  goes  round  thrice,  moistening;  the 
fire  is  threefold ; verily  he  calms  the  pain  of  the  whole  extent  of  the  fire. 
Thrice  again  he  goes  round  ; they  make  up  six,  the  seasons  are  six  ; verily 
with  the  seasons  he  calms  its  pain.  The  reed  is  the  flower  of  the  waters, 
the  Avaka  is  the  cream  1 of  the  waters  [2]  ; he  draws  over  (it)  with  a branch 
of  reeds  and  with  Avaka  plants  ; the  waters  are  appeased  ; verily  with  them 
appeased  he  calms  his  pain.  The  beast  that  first  steps  over  the  fire  when 
piled,  it  is  liable  to  burn  it  up  with  its  heat.  He  draws  over  (it)  with  a frog  ; 
this  of  animals  is  the  one  on  which  one  does  not  subsist,  for  neither  among 
the  domesticated  nor  the  wild  beasts  has  it  a place  ; verily  he  afflicts  it  with 
pain.  With  eight  (verses)  he  draws  across  [3]  ; the  Gayatrl  has  eight 
syllables,  the  fire  is  connected  with  the  Gayatrl ; verily  he  calms  the  pain 
of  the  whole  extent  of  the  fire.  (He  draws)  with  (verses)  containing  (the 
word)  ‘ purifying  ’,  the  purifying  (one)  is  food  ; verily  by  food  he  calms  its 
pain.  The  fire  is  death ; the  black  antelope  skin  is  the  form  of  holy 
power ; he  puts  on  a pair  of  black  sandals ; verily  by  the  holy  power  he 
shuts  himself  away  from  death.  ‘ He  shuts  himself  away  from  death,  and 
away  from  eating  food  they  say  ; one  he  puts  on,  the  other  not ; verily  he 
shuts  himself  away  [4]  from  death  and  wins  the  eating  of  food.  ‘ Honour 
to  thy  heat,  thy  blaze  ’,  he  says,  for  paying  honour  they  wait  on  a richer 
man  ; ‘ may  thy  bolts  afflict  another  than  us  ’,  he  says  ; verily  him  whom  he 
hates  he  afflicts  with  its  pain  ; ‘ be  thou  purifying  and  auspicious  to  us  ’,  he 
says  ; the  purifying  (one)  is  food  ; verily  he  wins  food.  With  two  (verses) 
he  strides  over  (it),  for  support ; (with  two)  containing  (the  word)  ‘ water  \ 
for  soothing. 

v.  4.  5.  ‘To 2 him  that  sits  in  man  hail ! ’ (with  these  words)  he  pours 
butter  on ; verily  with  the  Pahkti  and  the  offering  he  takes  hold  of  the 
beginning  of  the  sacrifice.  He  pours  on  butter  transversely ; therefore 
animals  move  their  limbs  transversely,  for  support.  If  he  were  to  utter 
the  Vasat  cry,  his  Vasat  cry  would  be  exhausted  ; if  he  were  not  to  utter 


1 This  must  be  the  same  as  ( :ara  in  Ap£S.  viii. 

10.  7 ; 11. 19,  which  Garbe  renders  ‘sour 
cream’;  the  comm,  here  has  dadhno 
mandam  iva. 

2 Cf.  KS]  xxi.  7,  8 ; MS.  iii.  3.  6,  7;  £B.  ix.  2. 


1.  3-2. 6,  and,  for  § 3,  PB.  xiii.  5.  22.  This 
section  explains  the  Mantras  in  TS  iv. 
6. 1.  3-2.  6,  accompanying  the  Vyagharana 
and  the  Vaiijvakarmanahuti. 


[432 


v.  4.  5 — ] The  Piling  of  the  Fire  Altar 

the  Vasat  cry,  the  Raksases  would  destroy  the  sacrifice;  Vat  he  says; 
verily,  mysteriously  he  utters  the  Vasat  cry ; his  Vasat  cry  is  not  exhausted, 
the  Raksases  do  not  destroy  the  sacrifice.  Some  of  the  gods  eat  the 
offerings  [1],  others  do  not ; verily  he  delights  both  sets  by  piling  up  the 
fire.  ‘ Those  gods  among  gods  (with  these  words)  he  anoints  (it)  with 
curds  mixed  with  honey  ; verily  the  sacrificer  delights  the  gods  who  eat  and 
those  who  do  not  eat  the  offerings  ; they  delight  the  sacrificer.  He  delights 
those  who  eat  the  offerings  with  curds,  and  those  who  do  not  with  honey ; 
curds  is  a food  of  the  village,  honey  of  the  wild ; in  that  he  anoints  with 
curds  mixed  with  honey,  (it  serves)  to  win  both.  He  anoints  with  a lai-ge 
handful 1 (of  grass)  ; the  large  handful  is  connected  with  Prajapati  [2]  ; 
(verily  it  serves)  to  unite  it  with  its  birthplace ; with  two  (verses)  he 
anoints,  for  support.  He  anoints  going  round  in  order ; verily  he  delights 
them  completely.  Now  he  is  deprived  of  the  breaths,  of  offspring,  of  cattle 
who  piling  the  fire  steps  upon  it.  ‘ Giver  of  expiration  art  thou,  of  inspira- 
tion ’,  he  says  ; verily  he  bestows  on  himself  the  breaths ; ‘ giver  of  splen- 
dour, giver  of  wide  room  ’,  he  says ; splendour  is  offspring ; wide  room  is 
cattle  ; verily  he  bestows  on  himself  offspring  and  cattle.  Indra  slew  Vrtra ; 
him  Vrtra  [3]  slain  grasped  with  sixteen  coils;  he  saw  this  libation  to 
Agni  of  the  front ; he  offered  it,  and  Agni  of  the  front,  being  delighted 
with  his  own  portion,  burnt  in  sixteen  places  the  coils  of  Vrtra;  by  the 
offspring  to  V^vakarman  he  was  set  free  from  evil ; in  that  he  offers 
a libation  to  Agni  of  the  front,  Agni  of  the  front,  delighted  with  his  own 
portion,  burns  away  his  evil,  and  he  is  set  free  from  his  evil  by  the  offering 
to  Vi^vakarman.  If  he  desire  of  a man,  ‘ May  he  be  set  free  slowly  from 
evil  ’ [4],  he  should  offer  one  by  one  for  him ; verily,  slowly  he  is  set  free 
from  evil ; if  he  desire  of  a man,  ‘ Swiftly  may  he  be  set  free  from  evil 
he  should  run  over  all  of  them  for  him  and  make  one  offering ; swiftly 
is  he  set  free  from  evil.  Or  rather  he  sacrifices  separately  with  each 
hymn  ; verily  severally  he  places  strength  in  the  two  hymns ; (verily  they 
serve)  for  support. 

v.  4.  6.  ‘ Do  2 thou  lead  him  forward  ’,  (with  these  words)  he  puts  on  the 
kindling-sticks ; that  is  as  when  one  provides  hospitality  for  one  who  has 
come  on  a visit.  He  puts  down  three ; the  fire  is  threefold ; verily  he 
provides  his  portion  for  the  whole  extent  of  the  fire.  They  are  of  Udum- 


1 Weber  compares  srabhistha  for  sur°  in  <^B. 

vi.  8.  2.  3 ; cf.  Wackernngel,  Altind. 
Gramm,  i.  69,  60  ; Ap^!S.  xvii.  13.  6 lias 
darlhagrumustina ; and  B£S.  x.  50  has 
grumustim. 

2 Cf.  ICS.  xxi.  8,  10 ; MS.  iii.  3.  8 ; £B.  ix.  2. 


3. 6-22.  This  section  explains  the  Mantras 
of  TS.  iv.  6.  3.  1-3  ; 4. 1-4  ; 3.  3,  4,  includ- 
ing the  putting  on  of  the  kindling-sticks, 
the  taking  forward  of  the  fire,  and  the 
Apratiratlia  hymn. 


433] 


The  rutting  on  of  the  Kindling-sticks  [ — v.  4.  G 

bara  wood,  the  Udunibara  is  strength  ; verily  he  gives  him  strength.  * May 
the  All-gods  thee  he  says ; the  All-gods  are  the  breaths ; verily  with  the 
breaths  [1]  he  raises  him  up;  ‘bear  up  with  their  thoughts,  O Agni  he 
says ; verily  he  unites  him  with  the  thought  for  which  he  lifts  him  up. 
‘ May  the  five  regions  divine  aid  the  sacrifice,  the  goddesses  he  says,  for 
he  moves  forward  along  the  quarters.  ‘ Driving  away  poverty  and  hosti- 
lity ’,  he  says,  for  smiting  away  the  Raksases.  ‘ Giving  to  the  lord  of  the 
sacrifice  increase  of  wealth,’  he  says  ; increase  of  wealth  is  cattle  [2]  ; verily 
he  wins  cattle.  He  takes  (him)  with  six  (verses) ; the  seasons  are  six ; 
verily  with  the  seasons  he  takes  him ; two  have  (the  word)  ‘ embracing  for 
the  smiting  away  of  the  Raksases.  ‘ With  the  rays  of  the  sun,  with 
tawny  hair,  before  us  he  says,  for  instigation.  ‘ Then  let  our  pure  invoca- 
tions be  accepted  ’,  he  says  ; the  pure  (one)  is  food  ; verily  he  wins  food.  The 
gods  and  the  Asuras  were  in  conflict ; the  gods  saw  the  unassailable  (hymn) 
and  with  it  they  conquered  the  Asuras  [3] ; that  is  why  the  unassailable 
(hymn)  has  its  name.  In  that  the  second  Hotr1  recites  the  unassailable 
(hymn)  the  sacrificer  conquers  his  foes  therewith  unassailably ; verily 
also  he  conquers  what  has  not  been  conquered.  (The  hymn)  has  ten 
verses;  2 the  Viraj  has  ten  syllables,  by  the  Viraj  are  kept  apart  these  two 
worlds ; (verily  it  serves)  to  keep  apart  these  two  worlds.  Again  the  Viraj 
has  ten  syllables,  the  Viraj  is  food  ; verily  he  finds  support  in  the  Viraj,  in 
eating  food.  The  atmosphere  is  as  it  were  unreal ; the  Agnidh’s  altar  is  as 
it  were  the  atmosphere ; on  the  Agnidh’s  altar  [4]  he  puts  down  a stone,  for 
reality  ; with  two  (verses),  for  support.  ‘ As  measurer,  he  standeth  in  the 
midst  of  the  sky  ’,  he  says ; verily  with  this  he  measures ; * in  the  middle 
of  the  sky  is  the  dappled  stone  set  down  ’,  he  says ; the  dappled  is  food ; 
verily  he  wins  food.  With  four  (verses)  he  goes  up  to  the  tail ; the  metres 
are  four  ; verily  (he  goes)  with  the  metres.  ‘ All  have  caused  Indra  to  wax 
he  says  ; verily  he  attains  increase.  1 True  lord  and  lord  of  strength  ’ [5], 
he  says  ; strength  is  food ; verily  he  wins  food.  ‘ Let  the  sacrifice  invoke 
favour,  and  bring  the  gods  ’,  he  says ; favour  is  offspring  and  cattle  ; verily 
he  bestows  on  himself  offspring  and  cattle.  * Let  the  god,  Agni,  offer  and 
bring  to  us  the  gods  ’,  he  says,  to  make  the  cry,  Godspeed ! ‘ He  hath 

seized  me  with  the  impulse  of  strength,  with  elevation  ’,  he  says ; elevation 
is  yonder  sun  in  rising ; depression  is  it  when  setting ; verily  with  holy 
power  he  elevates  himself,  with  holy  power  he  depresses  his  foe. 


1 The  term  is  a curious  one,  and  is  repeated 

in  Baudh.  ; presumably  it  means  the 
first  assistant  of  the  Hotr. 

2 i.  e.  the  Bralimana  does  not  recognize  the 

last  five  of  the  hymn,  which  are  clearly 
19  [h.o.s.  19] 


an  illegitimate  addition,  unknown  to  any 
of  the  authorities,  KS.  or  MS.,  but  re- 
cognized in  VS.  The  matter  is  further 
discussed  in  the  Introduction,  pp.  xliv, 
xlv. 


[434 


v.  4.  7 — ] The  Piling  of  the  Fire  Altar 


v.  4.  7.  * Along 1 the  eastern  quarter  do  thou  advance,  wise  one  he  says  ; 
verily  with  this  (verse)  he  moves  to  the  world  of  heaven.  ‘ Mount  ye,  with 
Agni,  to  the  vault  he  says ; verily  with  this  he  mounts  these  worlds.  ‘ From 
earth  have  I mounted  to  the  atmosphere,’  he  says  ; verily  with  it  he  mounts 
these  worlds.  ‘ Going  to  the  heaven  they  look  not  away  ’,  he  says  ; verily 
he  goes  to  the  world  of  heaven.  ‘ 0 Agni,  advance  [1]  first  of  worshippers 
he  says ; verily  with  it  he  bestows  eyesight  upon  both  gods  and  men.  He 
steps  upon  (the  altar)  with  five  (verses)  ; the  sacrifice  is  fivefold ; verily 
he  goes  to  the  world  of  heaven  with  the  full  extent  of  the  sacrifice. 
‘Night  and  dawn’,  he  recites  as  the  Puronuvakya,  for  preparation.2  ‘O 
Agni,  of  a thousand  eyes  ’,  he  says  ; Prajapati  is  of  a thousand  ; (verily  it 
serves)  to  obtain  Prajapati.  ‘ To  thee  as  such  let  us  pay  honour ; to  strength 
hail ! ’ he  says ; strength  is  food  ; verily  he  wins  food  [2].  He  offers  on  the 
naturally  perforated  brick  (a  ladle)  of  Udumbara  wood  filled  with  curds  ; 
curds  are  strength,  the  Udumbara  is  strength,  the  naturally  perforated  is 
yonder  (sky) ; verily  he  places  strength  in  yonder  (sky) ; therefore  we  live 
on  strength  coming  hitherward  from  yonder.  He  puts  (it)  in  place  with 
three  (verses) ; the  fire  is  threefold  ; verily  he  makes  the  whole  extent  of  the 
fire  attain  support.  ‘ Enkindled,  0 Agni,  shine  before  us  ’,  (with  these  words) 
he  takes  (the  kindling-stick)  of  Udumbara  wood  ; this  is  a pipe  with  pro- 
jections ; 3 by  it  [3]  the  gods  made  piercings  of  hundreds  of  the  Asuras  ; in 
that  he  takes  up  the  kindling-stick  with  this  (verse),  the  sacrificer  hurls  the 
hundred-slaying  (verse)  as  a bolt  at  his  enemy,  to  lay  him  low  without  fail. 
‘ Let  us  pay  homage  to  thee  in  thy  highest  birth,  0 Agni  ’,  (with  these 
words)  he  takes  up  (the  kindling-stick)  of  Vikankata  wood  ; verily  he  wins 
radiance.  ‘ That  various  of  Savitr,  the  adorable  ’,  (with  these  words)  he  takes 
up  (the  kindling-stick)  of  QamI  wood,  for  soothing.  The  fire  milks  the 
piler-up  of  the  fire  ; the  piler-up  milks  the  fire  ; ‘ that  [4]  various  of  Savitr, 
the  adorable  ’,  he  says ; this  is  the  milking  of  the  fire.  This  of  it  Kanva 
Qrayasa  knew,  and  with  it  he  was  wont  to  milk  it ; in  that  he  takes  up 
the  kindling-stick  with  the  verse,  the  piler-up  of  the  fire  milks  the  fire. 
‘ Seven  are  thy  kindling-sticks,  0 Agni,  seven  tongues  ’ ; verily  he  delights 
seven  sevens  of  his.  With  a full  (ladle)  he  offers,  for  Prajapati  is  as  it  were 
full,  to  obtain  Prajapati  [5].  He  offers  with  a half-filled  4 (ladle),  for  from 


1 Cf.  KS.  xxi.  9,  10 ; MS.  iii.  3.  9,  10 ; 9B.  ix. 

2.  3.  24-3.  1.  26.  This  section  explains 
the  Mantras  of  TS.  iv.  6.  5,  accompanying 
the  placing  the  fire  on  the  altar. 

2 The  sense  is  clear,  the  form  being  prattyai, 

though  the  Pada  does  not  apparently 
recognize  the  origin  of  the  term  ; the 

comm.,  however,  has  havihpradanaya. 


The  same  variation  of  prati  and  pratti 
is  found  in  JUB.  i.  68.  6 ; iii.  6.  1,  3. 

3 For  the  construction  cf.  Wackernagel, 

Altind.  Gramm,  n.  i.  31.  The  comm, 
explains  surml  as  jvalanti  lohamayd  sthiind  ; 
cf.  p.  77,  n.  2. 

4 nytinayd  cannot  mean  ‘empty’,  as  one  can- 

not offer  with  an  empty  ladle. 


435] 


The  Placing  of  the  Fire  on  the  Altar  [ — v.  4.  8 

the  half-filled  Prajapati  created  creatures,  for  the  creation  of  offspring. 
Agni  departed  from  the  gods ; he  entered  the  quarters ; he  who  sacrifices 
should  think  in  his  mind  of  the  quarters ; verily  from  the  quarters  ho 
wins  him  ; with  curds  he  offers  at  first,  with  butter  afterwards ; verily  he 
bestows  upon  him  brilliance  and  power  in  accord.  There  is  (an  offering)  to 
Va^vanara  on  twelve  potsherds;  the  year  has  twelve  months,  Agni  Vai^- 
vanara  is  the  year;  verily  straightway  [6]  he  wins  Yai^vanara.  If  he  were 
to  offer  the  fore-  and  after-sacrifices,  there  would  be  a bursting  of  the  sacri- 
fice ; he  offers  an  oblation  with  a ladle,  for  the  support  of  the  sacrifice. 
Vai^anara  is  the  kingly  power,  the  Maruts  the  people  ; having  offered  the 
offering  to  Vai^vanara,  he  offers  those  to  the  Maruts  ; verily  he  attaches 
the  people  to  the  kingly  power.  He  utters  aloud  (the  direction  to  the  Agnidh) 
for  Va^vanara,  he  offers  the  offerings  of  the  Maruts  muttering  ; therefore 
the  kingly  power  speaks  above  the  people.  (The  offerings)  are  for  the 
Maruts ; the  people  of  the  gods  are  the  Maruts ; verily  he  wins  for  him  by 
the  people  of  the  gods  the  people  among  men.  There  are  seven  ; the  Maruts 
are  in  seven  troops  ; verily  in  troops  he  wins  the  people  for  him  ; running 
over  troop  by  troop  he  offers  ; verily  he  makes  the  people  obedient  to  him. 
v.  4.  8.  He 1 offers  the  stream  of  wealth ; ‘ May  a stream  of  wealth  be 
mine  ’,  (with  this  hope)  is  the  offering  made ; this  stream  of  ghee  waits 
upon  him  in  yonder  w'orld,  swelling  up.  He  offers  with  butter;  butter 
is  brilliance,  the  stream  of  wealth  is  brilliance  ; verily  by  brilliance  he 
wins  brilliance  for  him.  Again  the  stream  of  wealth  is  desires ; verily 
he  wins  desires.  If  he  desire  of  a man,  ‘ May  I separate  his  breaths  and  his 
eating  of  food  ’ [1],  he  should  offer  separately  for  him  ; verily  he  separates 
his  breaths  and  his  eating  of  food ; if  he  desire  of  a man,  ‘ May  I continue 
his  breaths  and  his  eating  of  food  he  should  offer  for  him  in  a continuous 
stream;  verily  he  continues  his  breaths  and  his  eating  of  food.  Twelve 
sets  of  twelve  he  offers ; the  year  has  twelve  months  ; verily  by  the  year 
he  wins  food  for  him.  ‘ May  for  me  food,  for  me  freedom  from  hunger 
he  says ; that  [2]  is  the  form  of  food ; verily  he  w7ins  food.  ‘ May  for  me 
fire,  for  me  the  waters  ’,  he  says ; this  is  the  birthplace  of  food  ; verily 
he  wins  food  with  its  birthplace.  He  offers  those  where  Indra  is  half ; 
verily  he  wins  the  deities ; since  Indra  is  half  of  all  and  a match,  therefore 
Indra  is  the  most  appropriating  of  gods ; he  says  Indra  later ; verily  he 
places  strength  in  him  at  the  top.  He  offers  the  wreapons  of  the  sacrifice ; 
the  weapons  of  the  sacrifice  are  the  sacrifice  [3] ; verily  he  wins  the 
sacrifice.  Again  this  is  the  form  of  the  sacrifice ; verily  he  wins  the 


j Cf.  KS.  xxi.  11 ; MS.  iii.  4.  1,  2;  £B.  ix.  3. 
2.  1-3.  14.  This  section  explains  the 


Mantras  of  the  Vasor  Dhara  in  TS.  iv.  7. 
1-11. 


[436 


v.  4.  8 — ] The  Piling  of  the  Fire  Altar 

sacrifice  by  its  form.  ‘ May  for  me  the  final  bath  and  the  cry  of  Godspeed ! ’ 
he  says,  to  utter  Godspeed  ! ‘ May  the  fire  for  me,  the  cauldron  he  says  ; 

that  is  the  form  of  splendour ; verily  by  the  form  he  wins  splendour. 
1 May  the  Rc  for  me,  the  Saman  he  says  [4]  ; that  is  the  form  of  the 
metres  ; verily  by  the  form  he  wins  the  metres.  ‘ May  the  embryo  for  me, 
the  calves  ’,  he  says ; that  is  the  form  of  cattle ; verily  by  the  form  he 
wins  cattle.  He  offers  the  orderers,  to  order  the  disordered.  He  offers 
the  even  and  the  odd,  for  pairing ; they  are  in  ascending  ratio,  for  ascent. 
‘ May  one  for  me,  three’,  he  says  ; one  and  three  are  the  metres  of  the  gods  [5], 
four  and  eight  the  metres  of  men  ; verily  he  wins  both  the  metres  of  gods 
and  men.  Up  to  thirty-three  he  offers ; the  gods  are  three  and  thirty ; 
verily  he  wins  the  gods ; up  to  forty-eight  he  offers,  the  Jagati  has  forty- 
eight  syllables,  cattle  are  connected  with  the  Jagati ; verily  by  the  Jagati 
he  wins  cattle  for  him.  ‘ Strength,  instigation  ’,  (with  these  words)  he 
offers  a set  of  twelve ; the  year  has  twelve  months  ; verily  he  finds  support 
in  the  year. 

v.  4.  9.  Agni 1 departed  from  the  gods,  desiring  a portion ; the  gods  said 
to  him,  ‘come  back  to  us,  carry  the  oblation  for  us.’  He  said,  ‘Let  me 
choose  a born  ; let  them  offer  to  me  the  Vajaprasaviya’;  therefore  to  Agni 
they  offer  the  Vajaprasaviya.  In  that  he  offers  the  Vajaprasaviya,  he  unites 
Agni  with  his  own  portion ; verily  also  this  is  his  consecration.  He  offers 
with  fourteen  (verses) ; there  are  seven  domesticated,  seven  wild  [1]  animals ; 
(verily  it  serves)  to  win  both  sets.  He  offers  of  every  kind  of  food,  to 
win  every  kind  of  food.  He  offers  with  an  offering-spoon  of  Udumbara 
wood;  the  Udumbara  is  strength,  food  is  strength;  verily  by  strength 
he  wins  for  him  strength  and  food.  Agni  is  the  consecrated  of  gods,  the 
piler  of  the  fire  of  men ; therefore  when  it  rains  a piler  of  the  fire  should 
not  run,  for  he  has  thus  obtained  food ; rain  is  as  it  were  food  ; if  he  were 
to  run  he  would  be  running  from  food.  He  should  go  up  to  it ; verily 
he  goes  up  to  food  [2].  ‘Night  and  dawn’,  (with  these  words)  he  offers 
with  the  milk  of  a black  cow  with  a white  calf ; verily  by  the  day 
he  bestows  night  upon  him,  by  night  day ; verily  day  and  night  being 
bestowed  upon  him  milk  his  desire  and  the  eating  of  food.  He  offers 
the  supporters  of  the  kingly  power ; verily  he  wins  the  kingdom.  He 
offers  with  six  (verses) ; the  seasons  are  six  ; verily  he  finds  support  in  the 
seasons.  ‘ O lord  of  the  world  ’,  (with  these  words)  he  offers  five  libations 
at  the  chariot  mouth  ; 2 the  chariot  is  a thunderbolt ; verily  with  the 
thunderbolt  he  conquers  the  quarters  [3].  In  yonder  world  the  wind 

1 Cl'.  KS.  xxi.  12  ; MS.  iii.  4.  3,  4 ; <^B.  ix.  3.  the  Vajaprasaviya. 

4.  1-4.  2.  8.  This  section  gives  the  ex-  5 i.e.  the  point  of  the  pole. 

planation  of  the  Mantras  in  TS.  iv.  7.  12, 


437]  The  Vdjaprasavlya  and  the  Yoking  of  the  Fire  [ — v.  4. 10 


blows  over  the  piler  of  the  fire  ; he  offers  the  names  of  the  winds ; verily 
over  him  in  yonder  world  the  wind  blows ; three  he  offers,  these  worlds 
are  three ; verily  from  these  worlds  he  wins  the  wind.  ‘ Thou  art  the 
ocean,  full  of  mist  he  says ; that  is  the  form  of  the  wind ; verily  by  the 
form  he  wins  the  wind.  He  offers  with  his  clasped  hands,  for  not  other- 
wise can  the  oblation  of  these  be  accomplished. 

v.  4.  10.  The1  chariot  of  the  gods  is  yoked  for  the  world  of  heaven,  the 
chariot  of  man  for  wherever  his  intention  is  fixed ; the  fire  is  the  chariot 
of  the  gods.  ‘ Agni  I yoke  with  glory,  with  ghee  ’,  he  says  ; verily  he 
yokes  him ; he,  yoked,  carries  him  to  the  world  of  heaven.  If  he  were 
to  yoke  with  all  five  together,  his  fire  yoked  would  fall  away,  the  libations 
would  be  without  support,  the  Stomas  without  support,  the  hymns  without 
support.  He  strokes  (the  fire)  with  three  (verses)  at  the  morning  pressing  ; 
the  fire  is  threefold  [1] ; verily  he  yokes  the  full  extent  of  the  fire ; that 
is  as  when  something  is  placed  on  a yoked  cart ; the  oblations  find  support, 
the  Stomas  find  support,  the  hymns  find  support.  He  strokes  with  two 
(verses)  in  the  Stotra  of  the  Yajnayajhiya ; the  sacrifice  is  as  great  as  is 
the  Agnistoma ; a further  extension  is  performed  over  and  above  it ; verily 
he  mounts  at  the  end  the  whole  extent  of  the  sacrifice.  (He  strokes)  with 
two  (verses),  for  support ; when  it  is  not  completed  by  one  (verse),  then  [2] 
does  he  stroke  ; the  rest  of  the  sacrifice  resorts  to  him  ; (verily  it  serves) 
for  continuity.  He  who  piles  up  the  fire  falls  away  from  this  world ; 
his  libation  cannot  be  performed  in  a place  without  bricks ; whatever 
libation  he  offers  in  a place  without  bricks,  it  runs  away,  and  with  its 
running  away  the  sacrifice  is  ruined,  with  the  sacrifice  the  sacrificer ; in 
that  he  piles  up  a second  piling,  (it  is)  to  support  the  libations  ; the 
libations  find  support  [3],  the  sacrifice  is  not  ruined,  nor  the  sacrificer. 
He  puts  down  eight ; the  Gayatri  has  eight  syllables ; verily  he  piles  it  with 
the  Gayatri  metre  ; if  eleven,  with  the  Tristubh,  if  twelve  with  the  Jagati  ; 
verily  he  piles  it  with  the  metres.  The  fire  that  is  re-piled  is  called  the 
descendant ; he  who  knowing  thus  re-piles  the  fire  eats  food  up  to  the  third 
generation.  The  re-piling  is  like  the  re-establishment  of  the  fire  ; he  who 
does  not  succeed  through  the  establishment  of  the  fire  [4]  re-establishes 
it ; he  who  does  not  succeed  by  the  piling  up  of  the  fire  re-piles  it.  In  that  he 
piles  up  the  fire,  (it  is)  for  prosperity.  Or  rather  they  say,  ‘ one  should  not 
pile  it  up.’  The  fire  is  Rudra,  and  it  is  as  if  one  stirs  up  a sleeping  lion.2 


1 Cf.  KS.  xxii.  1,  2;  MS.  iii.  4.  4,  5 ; £B.  ix.4. 

4.  1-7  ; viii.  6.  3.  8-17.  This  section  ex- 
plains the  Mantras  of  TS.  iv.  7.  13,  the 
yoking  of  the  fire  and  the  re-piling. 

2 This  interesting  phrase  is  not  in  KS.  or  MS., 

which  agree  closely  here,  and  have  only, 


‘ who  can  (or  shall)  awaken  a richer  man 
when  in  sleep’.  The  awakening  is  to 
remembrance  of  the  petitioner  who  duly 
gives  his  present  in  hope  of  a generous 
return. 


V.  4.  10 — ] 


[438 


The  Piling  of  the  Fire  Altar 


But  again  they  say,  ‘ One  should  pile  it  up.’  It  is  as  if  one  awakens  a richer 
man  with  his  due  portion.  Manu  piled  the  fire  ; with  it  he  did  not  prosper ; 
he  saw  this  re-piling,  he  piled  it,  with  it  he  prospered  ; in  that  he  piles  the 
re-piling,  (it  is)  for  prosperity. 

v.  4.  11.  He1  who  desires  cattle  should  pile  a piling  with  the  metres;2 
the  metres  are  cattle ; verily  he  becomes  rich  in  cattle.  He  should  pile 
in  hawk  shape  who  desires  the  sky ; the  hawk  is  the  best  flier  among 
birds  ; verily  becoming  a hawk  he  flies  to  the  world  of  heaven.  He  should 
pile  in  heron  form  who  desires,  ‘ May  I be  possessed  of  a head  in  yonder 
world  ’ ; verily  he  becomes  possessed  of  a head  in  yonder  world.  He 
should  pile  in  the  form  of  an  Alaja  3 bird,  with  four  furrows,  who  desires 
support ; there  are  four  quarters ; verily  he  finds  support  in  the  quarters. 
He  should  pile  in  the  form  of  a triangle,  who  has  foes  [1]  ; verily  he  repels 
his  foes.  He  should  pile  in  triangle  form  on  both  sides,  who  desires,  ‘ May 
I repel  the  foes  I have  and  those  I shall  have  ’ ; verily  he  repels  the  foes 
he  has  and  those  he  will  have.  He  should  pile  in  the  form  of  a chariot- 
wheel,  who  has  foes ; the  chariot  is  a thunderbolt ; verily  he  hurls  the 
thunderbolt  at  his  foes.  He  should  pile  in  the  form  of  a wooden  trough 
who  desires  food  ; in  a wooden  trough  food  is  kept ; verily  he  wins  food 
together  with  its  place  of  birth.  He  should  pile  one  that  has  to  be  collected 
together,  who  desires  cattle ; verily  he  becomes  rich  in  cattle  [2].  He 
should  pile  one  in  a circle,  who  desires  a village ; verily  he  becomes 
possessed  of  a village.  He  should  pile  in  the  form  of  a cemetery,  who 
desires,  ‘ May  I be  successful  in  the  world  of  the  fathers  ’ ; verily  he  is 
successful  in  the  world  of  the  fathers.  V^vamitra  and  Jamadagni  had 
a feud  with  Vasistha;  Jamadagni  saw  these  Vihavya  (bricks);  he  put 
them  down,  and  with  them  he  appropriated  the  power  and  strength 
of  Vasistha;  in  that  he  puts  down  the  Vihavyas,  the  sacrificer  with  them 
appropriates  the  power  and  strength  of  his  foe.  He  puts  down  on  the  altar 
of  the  Hotr ; the  Hotr  is  the  abode  of  the  sacrificer  [3]  ; verily  in  his  abode 
he  wins  for  him  power  and  strength.  Twelve  he  puts  down ; the  Jagati 
has  twelve  syllables,  cattle  are  connected  with  the  Jagati ; verily  with  the 
Jagati  he  wins  cattle  for  him.  Eight  each  he  puts  down  in  the  other  altars; 
cattle  have  eight  half-hooves  ; verily  he  wins  cattle.  (He  puts  down)  six 


1 Cf.  MS.  iii.  4.  7.  This  section  gives  the  com- 

ment on  the  Mantras  of  TS.  iv.  7. 14,  the 

Vihavya  bricks,  and  prefaces  to  that  an 
account  of  certain  optional  forms  of  the 
altar.  The  particulars  of  these  forms 
are  given  in  the  Apastamba  Qulba  Sutra, 
xiv.  1 seq.  (Burk,  ZDMG.  lvi.  871,  372), 
and  B£S.  xvii.  28-30, 


s i.e.  the  Yajus  verses  are  not  used,  but  Rc 
verses  (TS.  iv.  4.  4.  1). 

3 The  comm,  says  that  the  Kahka  and  Alaja 
are  species  of  the  (JJyena,  the  former 
being  distinguished  by  a round  head,  the 
latter  by  the  feet.  The  9}’ona  has  a 
vakrapakso  ryastapuchah.  See  Vcdic  Index, 
s.  vv. 


439]  The  Horse  Sacrifice  [ — v.  4.  12 

on  the  Marjiillya ; the  seasons  are  six,  the  gods,  the  fathers,  are  the 
seasons ; verily  he  delights  the  seasons,  the  gods,  the  fathers. 


The  Horse  Sacrifice  ( continued) 

v.  4.  12.  ‘ Be 1 pure  for  the  winning  of  strength  ’,  this  is  the  Anustubh 
strophe  ; 2 three  Anustubhs  make  four  Gayatris ; in  that  there  are  three 
Anustubhs,  therefore  the  horse  when  standing  stands  on  three  feet ; in  that 
there  are  four  Gayatris,  therefore  he  goes  putting  down  all  four  feet.  The 
Anustubh  is  the  highest  of  metres,  the  fourfold  Stoma  is  the  highest 
of  Stomas,  the  three-night  sacrifice  the  highest  of  sacrifices,  the  horse  the 
highest  of  animals  ; verily  by  the  highest  he  makes  him  go  to  the  highest 
state.  It  is  the  twenty-onefold  3 day  [1],  on  which  the  horse  is  slain,  there 
are  twelve  months,  five  seasons ; these  worlds  are  three  ; the  twenty-onefold 
(Stoma)  is  yonder  sun ; this  is  Prajapati,  the  horse  is  connected  with 
Prajapati  ; verily  he  wins  it  straightway.  The  Prstha  (Stotra)  is  of 
Qakvarl  verses,4 *  to  make  the  horse  complete,  there  are  various  metres, 
different  sets  of  animals  are  offered,  both  domesticated  and  wild ; in  that 
the  Prstha  is  of  Qakvari  verses,  (it  is)  to  complete  the  horse.  The  Saman  of 
the  Brahman  is  that  of  Prthura^mi ; 6 by  the  rein  the  horse  is  restrained  [2], 
a horse  unrestrained  and  unsupported  is  liable  to  go  to  the  furthest 
distance ; (verily  it  serves)  to  restrain  and  support  the  horse.  The 
Achavaka’s  Saman  is  the  Saihkrti ; 6 the  horse  sacrifice  is  an  extensive T 


1 Cf.  <?B.  xiii.  3.  3.  1-6;  2.  2 ; PB.  xxi.  4.  1- 
12.  This  section  gives  certain  details  of 

the  rites  of  the  Aijvamedha,  namely  the 
verse  from  the  Bahispavamana  Stotra 
on  the  first  day  of  the  Sutya  days,  the 
kind  of  Stoma,  the  twenty-onefold,  for 
the  second  day,  and  the  Samans  of  the 
Brahmanacchansin  and  the  Achavaka’s 
Prstha  Stotras,  and  the  Prstha  Stotra 
of  the  Hotr,  viz.  the  MahanamnI  verses 
on  the  (Jlakvara  tune. 

3  The  reference  is  to  SV.  ii.  366-8  (RV.  ix. 
100.  6,  7,  9 with  a different  beginning) 
as  recognized  by  Sayana  on  PB.  xxi.  4.  5 ; 

cf.  Eggeling,  SBE.  xliv.  330  n.  It  is 

important  to  note  that  this  passage  (not 

used  by  Eggeling)  shows  the  real  sense 
of  catustoma  as  a fourfold  Stoma,  i.e.  one 
chanted  in  four  turns  of  verses,  not  as 
usual  three,  a fact  recognized  also  by 
L^S.  vi.  8.  1 ; this  is  proved  by  the 
reference  here  to  three  Anustubhs  be- 
coming four  Gayatris,  and  the  same 
reference  is  found  in  PB.,  though  not  in 


£B.  See  also  Oldenberg,  Prolegomena, 
p.  344,  who  shows  that  this  passage 
recognizes  the  text  of  the  SV. 

3 The  day  of  the  Ekavin9a  Stoma,  i.  e.  when 

all  Stotras  take  the  twenty-onefold  form; 
Aditya  is  ekavinfa  as  being  the  central 
day  of  a twenty-one  days’  rite ; see 
Eggeling,  p.  331,  n.  1. 

4 For  the  Mahanamnis  see  SV.  ed.  BI.  ii. 

371,  and  cf.  AA.  iv.  The  metres  are 
decidedly  various ; cf.  Eggeling,  SBE. 
xli,  xxx,  n.  2 ; Oldenberg,  Prolegomena, 
pp.  33,  509  seq. 

5 This  Saman  is  either  SV.  ii.  352-354,  or  ii. 

355-357,  the  latter  being  intended,  ac- 
cording to  Eggeling,  xliv.  333,  n.  2.  For 
the  usual  Samans  see  SBE.  xxvi.  234, 
n.  1. 

6 This  Saman  is  either  SV.  ii.  663,  664,  or  ii. 

669,  670,  or  ii.  679-681  ; Eggeling  sug- 
gests the  second  as  meant. 

7 Bhaskara  seems  to  hit  the  truth  in  his  ver- 

sion utsannabhuyisthdvayavah ; see  Keith, 
ZDMG.  lxvi.  729 ; above,  p.  418,  n.  2. 


[440 


v.  4. 12 — ] The  Piling  of  the  Fire  Altar 

sacrifice  ; ‘ who  knows  they  say,  ‘ i£  all  o£  it  is  done  or  not  ? ’ In  that 
the  Achavaka’s  Saman  is  the  Samkrti,  (it  serves)  to  make  the  horse  whole, 
to  win  it  entirely,  to  prevent  interference.  The  last  day  is  an  Atiratra 
with  all  the  Stomas,  to  obtain  all,  to  conquer  all ; verily  he  obtains  all, 
he  conquers  all  with  it. 


PRAPATHAKA  V 

The  Piling  of  the  Fire  Altar  (continued) 


v.  5.  1.  In1  that  he  completes  (the  sacrifice)  with  one  animal,  (it  is)  for  the 
continuity  of  the  sacrifice  and  to  avoid  cutting  it  in  two.  The  male 
animals  belong  to  Indra  ; in  that  being  Indra’s  they  are  offered  to  the  fires,2 
he  causes  strife  among  the  deities.  He  should  use  Tristubh  verses,  apper- 
taining to  Agni,  for  the  Y ajyas  and  Anuvakyas  ; in  that  they  appertain  to 
Agni,  (the  verses)  are  Agni’s,  in  that  they  are  Tristubhs  (they  are)  Indra’s ; 
(verily  they  serve)  for  prosperity ; he  does  not  cause  strife  among  the 
deities.  To  Vayu  of  the  team  he  offers  a hornless  (animal)  ; Vayu  is  the  bril- 
liance of  Agni ; it  is  offered  to  brilliance ; therefore  wheresoever  the  wind  [1] 
blows,  the  fire  burns  ; verily  it  follows  its  own  brilliance.  If  he  were  not  to 
offer  to  him  of  the  team,  the  sacrificer  would  go  mad  ; (an  offering)  is  made  to 
him  of  the  team,  to  prevent  the  sacrificer  going  mad.  The  Yajya  and  the 
Anuvakya  contain  3 (the  words)  ‘ wind  ’ and  ‘ white  ’,  to  secure  brilliance. 
‘ The  golden  germ  first  arose  ’,4  (with  these  words)  he  pours  out  the  butter 
portion  ; the  golden  germ  is  Prajapati ; (verily  it  serves)  for  likeness  to 
Prajapati.  This  (animal)  is  slain  to  make  up  all  forms  of  animals  ; its  hairs 
are  [2]  the  form  of  man,  its  lack  of  horns  that  of  horses,  the  possession  of 
one  set  of  incisors  only  5 that  of  cows,  the  sheep-like  hooves  that  of  sheep, 
that  it  is  a goat,  that  is  the  form  of  goats.  The  wind  is  the  abode  dear  to 
cattle;  in  that  it  is  offered  to  Vayu,  in  accord  cattle  wait  upon  him. 


1  Cf.  KS.  xix.  8,  9 ; KapS.  xxx.  6,  7 ; MS.  iii. 
1.  10;  9B.  vi.  2.  2.  1-15  ( = §§  1,  2), 

where  the  Carakas  are  mentioned ; iii.  1. 

3.  1,  2 ( = § 4).  This  section  returns  to 

the  fire  ritual,  and  deals  briefly  with  the 

offering  to  Prajapati,  mentioned  in  TS. 
v.  1.  8.  3,  that  to  Vayu  Niyutvant  which 
is  employed  in  place  of  the  offering  of 
the  other  animals  when  desired,  and 
throe  offerings,  to  Agni  and  Visnu,  to 
Aditi,  and  to  Va^viinara,  which  are 
made  on  tlio  day  of  consecration,  the 


last  of  which  offered  first  serves  to  atone 
for  the  failuro  of  the  maker  to  keep  the 
fire  in  the  pan  for  a whole  year,  the 
normal  period  ; see  Ap^lS.  xvi.  7. 1,  8,  10 ; 
8.  1-12  ; B£S.  x.  10, 12. 

2 See  above,  TS.  v.  1.  8.  3. 

3 The  verses  are  RV.  vii.  49.  3 ; vi.  49.  4, 

which  contain  the  desired  words;  they 
are  also  used  in  another  rite  for  Vayu  ; so 
TB.  ii.  8.  1.  1. 

4 For  this  verse  cf.  iv.  1.  8 it. 

0 See  Vedic  Index,  i.  97,  98. 


[ — V.  5.  2 


441] 


The  Offerings  to  Agni  and  Visnu 


‘Should  an  animal  be  offered  to  Vayu,  or  to  Prajapati?’  they  say;  if 
he  were  to  offer  it  to  Vayu,  he  would  depart  from  Prajapati;  if  he  were 
to  offer  it  to  Prajapati,  he  would  depart  from  Vayu  [3] ; in  that  the 
animal  is  offered  to  Vayu,  therefore  he  does  not  depart ; in  that  a cake  is 
offered  to  Prajapati,  therefore  he  does  not  depart  from  Prajapati  ; in  that 
it  is  offered  on  twelve  potsherds,  therefore  he  does  not  depart  from 
Vaiijvanara.  When  about  to  consecrate  himself,  he  offers  to  Agni  and  Visnu 
on  eleven  potsherds  ; all  the  deities  are  Agni  ; the  sacrifice  is  Visnu  ; verily 
he  lays  hold  of  the  deities  and  the  sacrifice ; Agni  is  the  lowest  of  the 
deities,  Visnu  the  highest ; in  that  he  offers  to  Agni  and  Visnu  on  eleven 
potsherds,  the  sacrificer  envelops  the  gods  [4]  on  both  sides  and  wins  them. 
By  the  cake  the  gods  prospered  in  yonder  world,  by  the  oblation  in  this  ; 
he  who  desires,  ‘ May  I prosper  in  yonder  world  ’,  should  offer  a cake ; 
verily  he  prospers  in  yonder  world.  In  that  it  is  offered  on  eight  pot- 
sherds, it  is  connected  with  Agni,  in  that  it  is  offered  on  three  potsherds,  it 
is  connected  with  Visnu  ; (verily  it  serves)  for  prosperity.  He  who  desires, 
‘ May  I prosper  in  the  world  ’,  should  offer  an  oblation  ; the  ghee  belongs  to 
Agni,  the  rice  grains  to  Visnu,  therefore  [5]  an  oblation  should  be  offered  ; 
verily  he  prospers  in  this  world.  It  is  (an  offering)  to  Aditi ; Aditi  is 
this  (earth) ; verily  he  finds  support  in  this  (earth) ; verily  also  he  extends 
the  sacrifice  over  this.  He  who  piles  the  fire  without  keeping  it  in  the  pan 
for  a year — (it  is  with  him)  as  when  an  embryo  is  dropped  prematurely — 
would  go  to  ruin  ; he  should  offer  before  (the  others)  on  twelve  potsherds 
to  Vai<jvanara  ; Agni  Va^vanara  is  the  year  ; even  as  (an  embryo)  attaining 
a year’s  growth  [6]  is  born  when  the  due  season 1 is  come,  so  he  having 
obtained  the  year  when  the  due  season  is  come,  piles  the  fire ; he  goes  not 
to  ruin.  Vaiijvanara  is  the  form  dear  to  Agni ; verily  he  wins  the  form 
dear  to  him.  These  offerings  are  three  ; these  worlds  are  three  ; (verily  they 
serve)  for  the  mounting  of  these  worlds. 

v.  5.  2.  Prajapati 2 after  creating  creatures  in  affection  entered  into  them; 
from  them  he  could  not  emerge  ; he  said,  ‘ He  shall  prosper  who  shall  pile 
me  again  hence.’  The  gods  piled  him  ; then  they  prospered  ; in  that  they 
piled  him,  that  is  why  the  piling  has  its  name.  He  who  knowing  thus 
piles  the  fire  is  prosperous.  ‘For  what  good  is  the  fire  piled?’  they  say. 
‘May  I be  possessed  of  the  fire  ’ [1],  (with  this  aim)  is  the  fire  piled;  verily 
be  becomes  possessed  of  the  fire.  ‘ For  what  good  is  the  fire  piled?’  they 


1 Cf.  Weber,  Naxatra,  ii.  313,  n.  1. 

2 For  § 1 there  is  an  imitation  in  TB.  iii.  9. 

8. 1 of  the  Aijvamedha  ; the  section  deals 
■with  the  purposes  of  the  piling  of  the 
fire,  and  the  length  of  time  the  fire 
should  be  kept  in  the  pan.  The  Mantras 
20  [h.o.s.  19] 


cited  in  § 4 are  those  of  TS.  iv.  2.  9.  1,  2. 
The  part  regarding  the  piling  would 
naturally  be  found  before  TS.  v.  1.  1 ; that 
regarding  the  touching  of  the  earth 
before  TS.  v.  2.  6.  4 ((Jaiiiyu  Barhaspatya), 
and  the  Ukha  part  in  TS.  v.  1. 10. 


V.  5.2—] 


[442 


The  Piling  of  the  Fire  Altar 

say.  ‘ May  the  gods  know  me  (with  this  hope)  is  the  fire  piled ; the 
gods  know  him.  ‘ For  what  good  is  the  fire  piled  ? ’ they  say.  1 May  I have 
a house  ’,  (with  this  hope)  is  the  fire  piled  ; verily  he  becomes  possessed  of 
a house.  ‘ For  what  good  is  the  fire  piled  ? ’ they  say.  ‘ May  I be  rich  in 
cattle  (with  this  hope)  is  the  fire  [2]  piled ; verily  he  becomes  rich 
in  cattle.  ‘ For  what  good  is  the  fire  piled  1 ’ they  say.  ‘ May  the  seven 
men  live  upon  me’,  (with  this  hope)  is  the  fire  piled  ; three  before,  three 
behind,  the  self  the  seventh ; so  many  live  upon  him  in  yonder  world. 
Prajapati  desired  to  pile  the  fire ; to  him  spake  earth ; ‘ Thou  shalt  not 
pile  the  fire  on  me  ; thou  wilt  burn  me  excessively,  and  I being  burned 
excessively  will  shake  you  apart  [3]  ; thou  wilt  fall  into  a sorry  state.’ 
He  replied,  * So  shall  I act  that  it  will  not  burn  thee  excessively.’  He 
stroked  it,  (saying),  ‘ May  Prajapati  seat  thee  ; with  that  deity,  in  the 
manner  of  Angiras,  do  thou  sit  firm  ’ ; verily  making  this  a brick  he  put  it 
down,  to  prevent  excessive  burning.  That  on  which  he  is  to  pile  the  fire 
he  should  stroke,  (saying),  ‘ May  Prajapati  seat  thee ; with  that  deity  in 
the  manner  of  Angiras,  do  thou  sit  firm  ’ [4]  ; verily  making  this  a brick 
he  sets  it  down  to  prevent  excessive  burning.  Prajapati  desired,  ‘ Let  me 
be  propagated  ’,  he  saw  this  (fire)  in  the  pan,  he  bore  it  for  a year,  then 
was  he  propagated.  Therefore  for  a year  must  it  be  borne,  then  is  he 
propagated.  To  him  the  Yasus  said,  ‘ Thou  hast  been  propagated  ; let  us 
be  propagated.’  He  gave  it  to  the  Vasus,  they  bore  it  for  three  days, 
thereby  [5]  they  created  three  hundred,  three  and  thirty ; therefore  should 
it  be  borne  for  three  days ; verily  is  he  propagated.  To  them  the  Rudras 
said,  ‘Ye  have  been  propagated,  let  us  be  propagated.’  They  gave  it  to  the 
Rudras ; they  bore  it  for  six  days,  thereby  they  created  three  hundred, 
three  and  thirty ; therefore  should  it  be  borne  for  six  days ; verily  is  he 
propagated.  To  them  the  Adityas  said,  ‘ Ye  have  been  propagated;  let  us 
[6]  be  propagated  ’.  They  gave  it  to  the  Adityas,  they  bore  it  for  twelve 
days,  thereby  they  created  three  hundred,  three  and  thirty ; therefore 
should  it  be  borne  for  twelve  days ; verily  is  he  propagated.  Thereby 
they  created  a thousand,  the  pan  being  the  thousandth ; he  who  knows 
thus  the  pan  as  the  thousandth  obtains  a thousand  cattle, 
v.  5.  3.  ‘With1  a Yajus  it  is  made,  with  a Yajus  it  is  cooked,  with  a Yajus 
it  is  set  loose,  this  pan ; it  is  therefore  exhausted,  it  cannot  be  used  again  ’, 
they  say.  ‘ 0 Agni,  yoke  thy  (steeds)’,  ‘ Yoke  them  that  best  invoke  the 
gods  (with  these  words)  he  offers  in  the  pan ; verily  he  yokes  it  again 

1 For  § 3 cf.  KS.  xx.  C;  £B.  vii.  4.  2.35.  This  place  after  the  treatment  of  the  Durvk 

section  deals  with  the  Ukha,  the  head  brick  in  TS.  v.  2.  8.  3,  and  the  rest  could  be 

of  the  man  victim,  and  the  Vamnbhrt  placed  in  TS.  v.  2.  9. 

brick  ; this  latter  passage  would  be  in 


[ — V.  5.  4 


443]  The  Head  of  the  Human  Victim 


and  thereby  is  it  not  exhausted.  He,  who  yokes  Agni  where  the  yoking  is 
to  be  performed,  yokes  him  (best)  among  those  who  are  yoking.  ‘ O Agni 
[1],  yoke  thy  (steeds)  ‘Yoke  them  that  best  invoke  the  gods  he  says  ; 1 
this  is  the  yoking  of  Agni ; verily  he  yokes  him,  and  yokes  him  (best) 
among  those  who  are  yoking.  The  theologians  say,  1 Should  the  fire  be 
piled  up  with  face  down,  or  face  upwards  ? ’ Now  the  fire  is  piled  in  the 
likeness  of  birds  ; if  he  were  to  pile  it  face  downward,  the  libations  would 
reach  it  behind  ; if  upwards,  it  could  not  fiy,  it  would  not  be  heavenly  for 
him  ; he  puts  down  the  human  head  towards  the  east,  face  upwards  [2] ; 
verily  the  libations  reach  it  in  the  mouth ; he  does  not  pile  it  face 
upwards  ; verily  it  is  heavenly  for  him.  He  offers  with  (a  verse)  addressed 
to  Surya ; 2 verily  he  bestows  sight  upon  it ; twice  he  offers,  for  there  are 
two  eyes ; he  offers  with  the  same  verse,  for  sight  is  the  same,  for 
prosperity.  The  gods  and  the  Asuras  were  in  conflict,  they  deposited 
their  desirable  wealth  ; the  gods  appropriated  it  by  means  of  the  Vamabhrt 
(brick) ; that  is  why  the  Vamabhrt  (supporting  the  desirable)  has  its  name. 
In  that  he  puts  down  the  Vamabhrt,  the  sacrificer  by  it  appropriates  the 
desirable  wealth  of  his  foe.  It  has  a head  of  gold ; gold  is  light,  the 
desirable  is  light;  verily  by  light  he  appropriates  the  desirable  which  is 
light;  there  are  two  Yajuses,3  for  support. 

v.  5.  4.  The4  waters  were  the  wives  of  Varuna;  Agni  longed  for  them,  he 
had  union  with  them  ; his  seed  fell  away,  it  became  this  (earth) ; what 
second  fell  away  became  yonder  (sky) ; this  is  the  Viraj,  yonder  the  Svaraj  ; 
in  that  he  puts  down  two  Viraj  (bricks)  5 he  puts  down  these  two  (worlds). 
Now  the  seed  which  yonder  (sky)  impregnates,  finds  support  in  this  (earth), 
it  is  propagated,  it  becomes  plants  [1]  and  shoots  ; them  the  fire  eats.  He  who 
knows  thus  is  propagated,  and  becomes  an  eater  of  food.  If  a man  be  full 
of  seed,  one  should  put  both  down  in  the  first  layer  for  him  ; verily  these  in 
accord  pour  seed  for  him ; if  a man  have  poured  his  seed,  he  should  put 
one  in  the  first  layer  for  him  and  one  in  the  last ; verily  he  encloses  by  the 
two  (worlds)  the  seed  he  has  impregnated.  For  a year  to  no  man  [2] 
should  he  descend  in  honour ; for  these  two  (worlds)  descend  in  honour  for 
no  man ; that  is  their  rule.  He  who  piles  the  fire  without  a head,  becomes 
headless  in  yonder  world,  he  who  piles  it  with  a head  becomes  possessed 


1 See  above,  TS.  iv.  2.  9 q and  r. 

2 See  TS.  i.  4.  43  6. 

3 See  TS.  iv.  2.  9 n and  o. 

4 In  this  section  are  dealt  with  the  Retahsic 

bricks,  an  oblation  for  the  Svayamatrnna 
brick,  and  the  stroking  of  the  layer  of 
bricks.  The  Retahsic  brick  should  have 
come  in  after  TS.  v.  5.  3,  and  the  rest 


would  be  expected  in  TS.  v.  2. 10.  There 
is  a Brahmana  on  § 3 in  TS.  v.  7.  4.  1. 

8 For  the  Retahsic  bricks  see  TS.  iv.  2.  9 p. 
There  are  three  and,  according  to  Ap£S. 
xvi.  24.  3,  4,  they  should  all  be  put  in  the 
middle  for  one  who  is  vivayas,  two  in  the 
first  for  a youth,  and  one  each  in  first 
and  last  for  an  old  man. 


v.  5.  4 — ] 


[444 


The  Piling  of  the  Fire  Altar 


of  a head  in  yonder  world.  ‘ To  thought  I offer  with  mind,  with  ghee,  that 
the  gods  may  come  hither,  delighting  in  the  offerings,  increasing  holy 
order  ; on  the  path  of  the  moving  ocean  I offer  all  the  days  to  Vigvakarman 
the  undying  oblation  V (with  these  words)  he  puts  down  the  naturally 
perforated  brick  and  offers  [3]  ; that  is  the  head  of  the  fire ; verily  he  piles 
the  fire  with  its  head.  He  becomes  possessed  of  a head  in  yonder  world 
who  know  thus.  The  fire  is  piled  for  the  world  of  heaven  ; whatever  is 
done  out  of  order,  that  is  not  heavenly ; the  fire  is  heavenly ; having  put 
down  the  layer  he  should  stroke  it,  (saying),  * May  the  wise  discern  wisdom 
and  folly,  like  backs  straight  and  crooked,  like  men  ; for  wealth  and  good 
offspring,  0 god,  grant  us  freedom,  and  keep  bondage  from  us.’ 1  2 Verily  he 
puts  it  down  in  order.  He  piles  (the  fire)  facing  east ; it  becomes  heavenly 
for  him. 


v.  5.  5.  Vhjvakarman,3  lord  of  the  quarters,  may  he  protect  our  cattle,  may  he  pro- 
tect us,  to  him  homage ! Prajapati ; Rudra  ; Varuna  ; Agni ; lord  of  the 
quarters  ; may  he  protect  our  cattle,  may  he  protect  us,  to  him  homage  ! 4 


These  are  the  deities,  overlords  of  these  animals ; to  them  he  is  cut 
off  who  puts  down  the  heads  of  the  animals.  He  puts  down  the  gold 
bricks ; verily  he  pays  honour  to  these  deities.  The  theologians  [1]  say, 
‘ In  the  fire  he  places  the  domesticated  animals,  with  pain  he  afflicts  the 
wild  animals  ; what  then  does  he  leave  ? ’ In  that  he  puts  down  the  golden 
bricks,  and  gold  is  immortality,  by  immortality  he  makes  healing  for  the 
domesticated  animals,  he  hurts  them  not.  The  first  naturally  perforated 
brick  is  expiration,  the  second  cross -breathing,  the  third  inspiration. 
Having  put  down  the  first  naturally  perforated  brick  he  should  breathe 
out  along  it ; verily  he  unites  expiration  with  expiration  ; having  put  down 
the  second  [2]  he  should  breathe  across ; verily  he  unites  cross-breathing  with 
cross-breathing  ; having  put  down  the  third,  he  should  breathe  in  ; verily  he 


1 Found  also  in  KS.  xxxix.  3 ; MS.  ii.  10.  6 ; 

VS.  xvii.  78.  KS.  and  MS.  read  citim, 
which  is  merely  a blunder  and  should 
have  been  corrected  : cf.  note  2.  MS. 
adds  vah  after  samudrasya  ; VS.  has  pdtye 
vifvasya  bhumanah.  For  the  use  of  this 
verse  see  Ap£S.  xvi.  22.  3,  xvii.  1.  17; 
3.  9 ; MgS.  vi.  1.  7 ; B^S.  x.  46.  Another 
use  is  seen  in  TS.  v.  7.  4 a. 

2 This  is  RV.  iv.  2.  11;  KS.  xl.  6,  where 

von  Schroeder  rightly  replaces  cittim 
dcittim  for  the  single  t of  the  MS.  The 
sense  is  not  easy  : Sayana  supplies 

‘ horses  ’ for  prfthd,  and  Oldenberg  {Rg- 
veda-Noten,  i.  265)  avoids  the  need  of 
reading  martam  by  supplying  (good  and 


bad).  Ditim  and  aditim  are  uncertain 
in  sense  ; Max  Muller  refers  them  to  the 
life  that  is  and  that  to  come,  Rotli  to 
wealth  and  penury ; cf.  Oldenberg,  SBE. 
xlvi.  321.  For  the  use  of  the  verse  see 
ApgS.  xvi.  34.  3,  4 ; B^S.  x.  40,  43,  46. 

3 This  section  deals  with  the  gold  bricks  and 

the  naturally  perforated  bricks  ; they  are 
placed  down  five  and  four  in  number 
respectively  after  the  Naksatra  bricks 
(TS.  iv.  4.  10),  and  so  should  have_been 
dealt  with  in  TS.  v.  4.  1.  3 ; see  Ap^S. 
xvii.  7.  2,  8,  and  cf.  BQS.  x.  46,  which 
agrees  as  to  the  Svayamatrnnas ; 34  as 
to  the  gold  bricks. 

4 For  the  Mantra  cf.  KS.  xxxix.  4. 


445]  Gold  Bricks  and  Naturally  Perforated  Bricks  [ — v.  5.  6 


unites  inspiration  with  inspiration  ; verily  he  kindles  him  with  the  breaths. 

‘ Bhuh,  Bhuvah,  Suvar  (with  these  words)  he  puts  down  the  naturally 
perforated  bricks ; the  naturally  perforated  bricks  are  these  worlds ; with 
these  exclamations  Prajapati  was  propagated  ; in  that  he  puts  down  the 
naturally  perforated  bricks  with  these  exclamations,  he  puts  down  these 
worlds,  and  over  these  [3]  worlds  he  is  propagated. 

For  expiration,  for  cross-breathing,  for  inspiration ; for  speech  thee ; 
for  sight  thee  ; with  that  deity,  in  the  manner  of  Angiras,  do  thou  sit  firm.1 * 

By  Agni  the  gods  sought  to  go  to  the  world  of  heaven,  with  him  they 
could  not  fly  ; they  saw  these  four  naturally  perforated  bricks,  they  put  them 
down  in  the  quarters,  with  him  with  eyes  on  all  sides  they  went  to  the 
world  of  heaven.  In  that  he  puts  down  four  naturally  perforated  bricks 
in  the  quarters,  the  sacrificer  with  Agni  with  eyes  on  all  sides  goes  to  the 
world  of  heaven. 

v.  5.  6.  a ‘ O 2 Agni,  come  to  enjoy’,3  he  says  ; verily  he  summons  him. 

b ‘ Agni  we  choose  as  envoy  ’,4  he  says ; verily  having  called  he 
chooses  him. 

c ‘ By  Agni  Agni  is  kindled  ’,5  he  says  ; verily  he  kindles  him. 

d ‘ May  Agni  slay  the  foes  ’,6  he  says ; verily  he  confers  power  on  him 
when  kindled. 

e ‘ O Agni,  we  exalt  the  praise  ’,7  he  says  ; verily  he  exalts  him. 

These  are  the  forms  of  the  days  [1]  ; verily  each  day  he  piles  him,  and  wins 
the  forms  of  the  days.  The  theologians  say,  ‘ For  what  reason  are  other 
bricks  exhausted,  the  space-filler  not  ? ’ ‘ Because  it  is  connected  with 

Indra  and  Agni  and  with  Brhaspati  ’,  he  should  say,  for  Indra  and  Agni  and 
Brhaspati  are  those  among  the  gods  who  are  not  exhausted.  It  has  a 
follower,8  to  avoid  monotony.  He  follows  it  with  an  Anustubh  ; the  space- 
filler  is  the  body,  the  Anustubh  the  breath  ; therefore  breath  comes  through 
all  the  limbs.  ‘They  of  him,  streaming  with  milk ’[2],  he  says;  therefore  there 
is  sap  in  every  joint ; ‘ the  dappled  mix  the  Soma  ’,  he  says  ; the  dappled  (cow) 
is  food  ; verily  he  wins  food  ; Agni  is  praise,  food  is  praise  ; verily  he  wins 
food  ; ‘ the  clans  in  the  birthplace  of  the  gods,  in  the  three  realms  of  sky 
he  says  ; verily  he  makes  these  worlds  full  of  light  for  him.  He  who  knows 
the  support  of  the  bricks  finds  support.  ‘ With  that  deity,  in  the  manner 


1 The  fourth  is  va.ee  tva ; the  rest  is  common 

to  all. 

* This  section  deals  with  the  bricks  called 

the  forms  of  the  days,  four  bricks,  one 

for  each  layer  (Ap£S.  xvii.  7.  4)  and  the 

Lokamprnas,  given  in  TS.  iv.  2.  4 n and  o. 

Its  place  is  in  TS.  v.  2.  3 ; cf.  B£S.  x.  41. 

8 SeeTS.  ii.  5.  8.  1,2. 


* See  TS.  ii.  5.  8.  5. 

6  See  TS.  i.  4.  46  l. 

6 See  TS.  iv.  3.  13  a. 

7 This  verse  is  not  in  the  SanhitS  ; it  is  RV. 

v.  13.  2. 

8 i.  e.  the  Lokamprna  verse,  TS.  iv.  2.  4 n,  is 

accompanied  by  ibid.  o. 


v.  5. 6 — ] The  Piling  of  the  Fire  Altar  [446 

of  Angiras,  do  thou  sit  firm,’  he  says  ; this  is  the  support  of  the  bricks ; he 
who  knows  thus  finds  support. 

v.  5.  7.  The1  fire  is  piled  up  for  the  world  of  heaven;  the  set  of  eleven 
stakes  is  a thunderbolt ; if  he  were  to  set  up  eleven  stakes  in  the  fire,  he 
would  shut  it  off  from  the  world  of  heaven  with  the  thunderbolt ; if  he 
were  not  to  set  it  up,  he  would  sever  the  animals  from  the  chips ; one 
stake  he  sets  up  ; verily  he  does  not  shut  it  off  from  the  world  of  heaven, 
nor  sever  the  animals  from  the  chips.  He  who  piling  the  fire  steps  down 
on  it  is  deprived  of  power  and  strength ; he  should,  with  a verse  addressed 
to  Indra2  [1],  put  down  a brick  opposite  his  step  ; verily  he  is  not  deprived 
of  power  and  strength.  The  fire  is  Rudra,  his  are  three  missiles,  one  that 
comes  straight  on,  one  that  strikes  transversely,  and  one  that  follows  up. 
To  them  he  is  cut  off  who  piles  the  fire  ; having  piled  the  fire  he  should  give 
(a  bow)  with  three  arrows  to  a Brahman,  unasked ; verily  to  them  he  pays 
homage,  and  also  he  ransoms  himself  from  them. 

The  bow  of  thine,  0 Rudra,  in  the  east  [2],  may  the  wind  blow  after 
it  for  thee,  to  thee,  O Rudra,  with  the  year  I pay  homage.3 

The  bow  of  thine,  O Rudra,  on  the  south,  may  the  wind  blow  after 
it  for  thee,  to  thee,  O Rudra,  with  the  full  year  I pay  homage. 

The  bow  of  thine,  O Rudra,  on  the  west,  may  the  wind  blow  after  it 
for  thee,  to  thee,  O Rudra,  with  the  Ida  year  I pay  homage. 

The  bow  of  thine,  0 Rudra,  on  the  north,  may  the  wind  blow  after 
it  for  thee  [3],  to  thee,  O Rudra,  with  the  Idu  year  I pay  homage. 

The  bow  of  thine,  O Rudra,  above,  may  the  wind  blow  after  it  for 
thee,  to  thee,  0 Rudra,  with  the  year  I pay  homage. 


Agni  is  Rudra ; just  as  a tiger  stands  in  anger,  so  he  also  (stands) ; when 
piled  with  these  he  reverences  him , verily  with  homage  he  soothes  him. 
The  fires  [4]  of  the  dust 
That  have  entered  within  the  earth, 

Of  them  thou  art  the  highest ; 


Do  thou  instigate  us  to  life.4 

1  Cf.  KS.  xxii.  8;  KapS.  xxxv.  2 ; MS.  iii.  4. 

8.  This  section  contains  (1)  a rule  in 
favour  of  the  use  of  one  stake  only  in 
place  of  eleven,  which  is  an  optional 
number ; then  (2)  it  prescribes  the  use 
of  a brick  to  cover  the  step  of  the  priest 
on  the  altar,  and  (3)  then  gives  the 
Mantras  for  the  gift  of  a bow  unasked  to 
a Brahman,  which  follows  the  £ataru- 
driya  litany,  and  finally  (4)  the  Mantras 
for  one  who  is  about  to  go  on  a journey. 
The  stop  episode  belongs  logically  with 


TS.  v.  2.  6,  the  £atarudriya  with  TS. 
v.  4.  3 ; the  last  has  no  special  place  as 
it  is  a pure  addition,  while  the  first  con- 
tradicts the  text. 

2 The  verse  used  is  TS.  iv.  6.  3 m,  and  its  use 

is  prescribed  here  by  Ap£S.  xvi.  21.  12. 

3 For  the  ritual  see  Ap£S.  xvii.  12.  3 ; B£S. 

x.  48. 

4 This  is  found  also  in  KS.  xxii.  10  ; VS.  xviii. 

67  (£B.  ix.  5.  1.  63);  KS.  has  purlsinah, 
and  both  have  asi  Ivdm  ; b\it  VS.  has 
asyain  prthivyam  tidhi,  and  KS.  dvistdh. 


[ — V.  5.  8 


447] 


The  Reverence  of  the  Fire 


‘ Thee,  0 Agni,  with  the  mind  have  I obtained  ; thee,  0 Agni,  with  the 
fervour  have  I obtained ; thee,0  Agni,  with  the  consecration  have  I obtained  ; 
thee,  O Agni,  with  the  observances  have  I obtained  ; thee,  0 Agni,  with  the 
pressing-day  have  I obtained;  thee,  O Agni,  with  the  sacrificial  fees  have 
I obtained  ; thee,  O Agni,  with  the  concluding  bath  have  I obtained  ; thee, 
O Agni,  with  the  barren  cow  have  I obtained  ; thee,  O Agni,  with  the  cry 
of  Godspeed ! have  I obtained  ’,  he  says ; 1 this  is  the  obtaining  of  Agni  ; 
verily  therewith  he  obtains  him. 

v.  5.  8.  He  2 pays  reverence  in  front  with  the  Gayatra  (Saman) ; verily  he 
confers  breath  upon  him.  (He  reverences)  the  wings  with  the  Brhat  and  the 
Rathantara  ; verily  he  confers  might  upon  him.  (He  reverences)  the  tail 
with  the  seasonal  Yajnayajniya ; 3 verily  he  finds  support  in  the  seasons. 
He  pays  reverence  with  the  Prstha  (Stotras) ; the  Prsthas  are  brilliance ; 
verily  he  confers  brilliance  upon  him.  Prajapati  created  Agni  ; he,  created, 
went  away  from  him ; him  he  checked  ( avarayata ) by  the  Varavantiya, 
and  that  is  why  the  Varavantiya4  has  it  name.  By  the  Qyaita  5 he  con- 
gealed him,  and  that  is  why  the  £yaita  has  its  name  [1].  In  that  he 
reverences  with  the  Varavantiya,  he  restrains  him,  and  by  the  Qyaita  he 
congeals  him.  At  the  joinings  of  the  wings  he  reverences  with  the  heart 
of  Prajapati ; 6 verily  he  attains  his  affection. 

With  the  eastern  quarter  I place  thee,  with  the  Gayatrl  metre,  with 
Agni  as  the  deity  ; with  the  head  of  Agni  I put  down  the  head  of  Agni.7 

With  the  southern  quarter  I place  thee,  with  the  Tristubh  metre,  with 
Indi  a as  the  deity  ; with  the  wing  of  Agni  I put  down  the  wing  of  Agni. 

With  the  western  quarter  I place  thee  [2],  with  the  Jagatl  metre, 
with  Savitr  as  the  deity  ; with  the  tail  of  Agni  I put  down  the  tail  of  Agni. 


For  the  ritual  see  ApQS.  xvii.  23.  12; 
MpS.  vi.  2.  6 ; BpS.  x.  69. 

1 Found  also  in  KS.  xxii.  8 in  a different  form. 

2 Cf.  KS.  xxi.  5;  KapS.  xxxii.  20;  MS.  iii. 

3.  6,  all  ad  fin.  This  section  describes 
the  reverence  paid  to  the  fire  and  the 
Atmestakas.  The  former  subject  belongs 
to  TS.  v.  4.  4,  and  the  latter  to  TS.  v.  4.  1. 
See  AppS.  xvii.  7.  6 and  12.  9-1 1 ; Bps.  x. 
49.  See  also  pB.  ix.  1.  2.  35-43  ; LpS.i. 
5.  11  ; and  Weber,  Ind.  Stud.  xiii.  275, 
276  ; Eggeling,  SBE.  xliii.  180  n.  ; Fried- 
lander,  Qankhayana  Aranyaka,  pp.  39,  40. 

3 The  comm,  as  edited  in  the  BI.  finds  the 

basis  of  this  in  TS.  i.  6.  2 1.  But  this  sug- 
gestion is  based  on  a correction  of  vasan- 
tah  in  the  comm,  to  vasantam  and  is  quite 
wrong  ; the  Saman  is  that  based  on  ArS. 
iv.  2 ( vasanta  in  nu  rantyah),  and  it  is  named 


in  Aranya  Gana,  iv.  1.  9,  where  Anustha 
is  a misreading  {Ind.  Stud.  iii.  202).  The 
correct  form  appears  in  Ap.  and  Baudh. 

4 Based  on  RV.  i.  27. 1 ; SV.  ii.  984. 

5 Based  on  RV.  viii.49.  1 ; SV.  i.  235  ; ii.  161. 

The  text  clearly  treats  fyaita  as  derived 
from  fyai,  ‘ congeal  ’ ; the  comm,  thinks 
it  means  1 overpowers  ’ in  pyeti  akuruta, 
but  that  is  impossible  and  the  connexion 
with  pyai  is  easy.  For  the  form,  cf. 
Whitney,  Sansk.  Gramm.  § 1093.  Ap.  does 
not  mention  this  but  the  Vamadevya 
Saman  ; Baudh.  is  very  elaborate  and  has 
both. 

6 samdnrcam  says  Ap.  For  similar  Upasthanas 

cf.  the  citations  in  Friedliinder,  Qaiikha- 
yana  Aranyaka,  pp.  39,  40. 

7 This  is  found  in  KS.  xxii.  5 ; MS.  ii.  8.  11. 

Cf.  MpS.  vi.  2.  2. 


V.  5.  8 — ] 


[448 


The  Piling  of  the  Fire  Altar 


With  the  northern  quarter  I place  thee,  with  the  Anustubh  metre, 
with  Mitra  and  Varuna  as  the  deity  ; with  the  wing  of  Agni  I put  down 
the  wing  of  Agni. 

With  the  upright  quarter  I place  thee,  with  the  Pankti  metre,  with 
Brhaspati  as  the  deity,  with  the  back  of  Agni  I put  down  the  back  of  Agni, 
He  who  piles  the  fire  without  its  body  is  without  a body  in  yonder 
world  ; he  who  piles  it  with  its  body  is  with  his  body  in  yonder  world.  He 
puts  down  the  body  bricks  ; this  is  the  body  of  the  fire  ; verily  he  piles  the 
fire  with  its  body ; he  has  his  body  in  yonder  world  who  knows  thus, 
v.  5.  9.  a O1  Agni,  the  ocean,  thy  arrow  called  the  young,  with  it  be  gentle 
to  us  ; homage  to  this  of  thine  ; may  we  prosper,  living  on  this  of  thine. 

b O Agni,  the  boisterous  ; c the  abysmal ; d the  strong  ; e the  desirable  ; 
thy  arrow  called  young,  with  it  be  gentle  to  us  : homage  to  this  of  thine  ; 
may  we  prosper,  living  on  this  of  thine.2 
f The2  layers  are  the  five  Agnis,  the  first  is  the  ocean  by  name,  the  second 
the  boisterous  [1],  the  third  the  abysmal,  the  fourth  the  strong,  the  fifth 
the  desirable  ; if  he  were  not  to  offer  libations  to  them  they  would  burn  the 
Adhvaryu  and  the  sacrificer ; in  that  he  offers  these  libations,  verily  he  soothes 
them  with  their  proper  portion  ; neither  Adhvaryu  nor  sacrificer  goes  to  ruin. 

g May  speech  be  mine  in  the  mouth,  breath  in  the  nostrils,  sight  in  the 
eyes,  hearing  in  the  ears,  might  in  the  arms,  force  in  the  thighs,  may  all 
my  members  be  uninjured  ; may  thy  body  [2]  be  with  my  body ; homage 
to  thee  ; harm  me  not.3 

h The  breaths  depart  from  him  who  piling  the  fire  steps  down  on  it ; 
‘ May  speech  be  mine  in  the  mouth,  breath  in  the  nostrils  he  says ; verily 
he  bestows  the  breaths  on  himself. 


i The  Rudra  in  the  fire,  in  the  waters,  in  the  plants,  the  Rudra  that 
hath  entered  all  beings,  to  that  Rudra  be  homage.4 


1 This  section  contains  the  Mantras  and 
Brahmana  for  (1)  five  oblations  (a-e)  to  the 

fires  which  should  rank  after  TS.  v.  4.  9 ; 

(2)  a Mantra  ( g ) for  the  mounting  of  the 
fire,  supplementing  TS.  v.  1.  2 ; (3)  an 
oblation  (cam)  of  Gavldhuka  (Coia;  barbata ) 
to  the  Rudras  not  covered  by  the  gataru- 
driya  {i),  supplementing  TS.  v.  4.  3 ; (4) 
with  l an  anointing  of  the  fire  after  piling, 
supplementingTS.  v.4. 2.  For (1)  cf.  ApgS. 
xvii.  20.  14  ; BgS.  x.  37,  39,  41, 44  ; M?S. 
vi.  1.  8;  for  (2)  cf.  ApgS.  xvi.  21.  14; 
M^IS.  v.  2. 15. 20 ; for  (3)  cf.  ApgS.  xvii.  12. 
1,  2;  BgS.  x.  48;  MgS.  vi.  2.  4 ; for  (4) 
cf.  ApgS.  xvii.  10,  11  ; M?S.  vi.  2.  4 ; 
B£S.  x.  52. 

* This  is  found  in  a different  reading  in  KS. 


xl.  3 and  MS.  ii.  3.  12,  these  lists  in- 
cluding the  invocations ; MS.  has  tdya 
vidhema,  KS.  tasyai  te  vidhema ; MS.  has 
tasyai  te  namas,  KS.  tasyai  te  sraha, ; MS. 
has  tasyai  te  itpa  patsuto  jivd  bhuydsma  ; KS. 
has  not  this  but  inserts  taya  nah  pahi 
before  tasyai  te  smha.  KS.  and  MS.  have 
in  different  order  the  five  epithets  dudhra, 
kahya,  kimfila,  vanya,  and  kaksya.  Gahya 
may  be  equivalent  in  sense  to  gahya. 

3 This  is  found  in  AV.  xix.  60.  1 ; TA.  x.  72  ; 

PGS.  i.  3.  25;  M£S.  v.  2.  15.  20,  with 
variants,  for  which  see  Whitney’s  note 
on  AV.  MgS.  has  akmoh,  which  is  a bad 
reading. 

4 AV.  vii.  87.  1 is  roughly  and  KS.  xl.  5 

closely  parallel.  The  exact  differentia 


449] 


[ — V.  5.  10 


The  Offering  to  the  Serpents 

k Some  Rudras  have  shares  in  the  libations  ( ahuti ),  others  have  shares 
in  the  oblations  ( havis ) [3]  ; having  offered  the  Qatarudriya,  he  should 
put  down  on  the  last  brick  an  oblation  of  Gavldhuka;  verily  he  soothes  him 
with  his  portion.  * For  him  indeed  is  the  Qatarudrlya  offered  in  truth  they 
say,  ‘ for  whom  this  (oblation)  is  made  on  the  fire.’ 

I May  the  Vasus,  with  the  Rudras,  protect  thee  on  the  east ; may  the 
Pitrs  whose  lord  is  Yama,  with  the  Pitrs,  protect  thee  on  the  south  ; may 
the  Adityas,  with  the  All-gods,  protect  thee  on  the  west ; may  Dyutana 
Maruta,  with  the  Maruts,  protect  thee  on  the  north  [4] ; may  the  gods, 
whose  chief  is  Indra,  protect  thee  from  below  and  from  above. 

m It  is  not  purified,  nor  made  worthy  of  sacrifice,  nor  really  anointed, 
if  it  is  anointed  before  this  point ; in  that  he  anoints  it  with  ghee  after  it 
has  been  piled,  thereby  is  it  purified,  made  worthy  of  sacrifice  and  really 
anointed.1 

v.  5.  10.  a Thou 2 art  the  eastern  quarter,  the  favourable  by  name ; of  thee  as 
such  Agni  is  the  overlord,  the  black  (snake)  the  guardian  ; the  overlord 
and  the  guardian,  to  them  homage  ; may  they  be  gentle  to  us ; him  whom 
we  hate  and  who  hateth  us  I place  within  the  jaws  of  you  two.3 

Thou  art  the  southern  quarter,  the  mighty  by  name ; of  thee  as  such 
Indra  is  the  overlord,  the  scorpion,  &c. 

Thou  art  the  western  quarter,  the  forward  by  name;  of  thee  as 
such  [1]  Soma  is  the  overlord,  the  viper,  &c. 

Thou  art  the  northern  quarter,  the  stable  by  name ; of  thee  as  such 
Varuna  is  overlord,  the  striped  snake,  &c. 

Thou  art  the  great  quarter,  the  lady  paramount  by  name;  of  thee  as 
such  Brhaspati  is  overlord,  the  white,  &c. 

Thou  art  this  quarter,  the  powerful  by  name  ; of  thee  as  such  Yama 
is  the  overlord,  the  spotted  necked  (snake)  the  guardian  ; the  overlord 
and  the  guardian,  to  them  homage  ; may  they  be  gentle  to  us  ; him  whom 
we  hate  and  [2J  who  hateth  us  I place  within  the  jaws  of  you  two. 


between  the  two  offerings  for  the  Rudras 
is  not  a great  one,  but  the  second  is  laid 
down  on  the  brick  (m  dadhydt)  as  a caru , 
and  not  offered  as  an  ordinary  offering. 

1 Not  in  the  other  texts.  It  is  a polemic 
against  the  use  of  TS.  iv.  4.  11  o for 
anointing  with  golden  chips,  see  Ap£S. 
xvii.  11.  1,  though  the  Sutras  allow  of 
the  use  of  both  in  the  different  places. 
a Cf.  MS.  ii.  13.  21.  This  section  contains 
the  Mantras  and  the  Brahmana  for  (1) 
the  fire  serpent  offerings  (a) ; (2)  the  six 
21  [h.o.s.  19] 


great  offerings  (c),  and  (3)  the  freeing  of 
the  yoked  Agni  (e) ; the  first  two  are 
placed  naturally  by  the  comm,  after  TS. 

v.  4.  9,  the  last  has  no  special  place  as  not 
being  any  part  of  the  rite  as  contemplated 
above.  For  (1)  see  AptpS.  xvii.  20.  14  ; 
M^S.  vi.  2.  6 ; BgS.  x.  49 ; for  (2)  see 
APgS.  xvii.  20.  15  ; BgS.  x.  50  ; for  (3) 
see  ApgS.  xvii.  23.  10  ; BgS.  x.  59  ; MgS. 

vi.  2.  6 ; KgS.  xviii.  4.  26. 

3 There  is  a similar  list  in  MS.  ii.  13. 1,  and 
cf.  MP.  ii.  17.  14. 


V.  5.  10 — ] 


[450 


The  Piling  of  the  Fire  Altar 


b These  deities  guard  the  fire  when  kindled ; if  he  were  not  to  offer 
libations  to  them,  they  would  suck  the  Adhvaryu  and  the  sacrificer ; in  that 
he  offers  these  libations  he  soothes  them  with  their  proper  portion ; neither 
Adhvaryu  nor  sacrificer  goes  to  ruin. 

c Ye  are  missiles  by  name ; your  houses  are  in  the  east ; your  arrows 
are  Agni ; the  water,  &C.1 

Ye  are  smearers  by  name  [3] ; your  houses  are  in  the  south,  your 
arrows  are  the  fathers ; the  ocean,  &c. 

Ye  are  the  bearers  of  the  bolt  by  name ; your  houses  are  in  the  west, 
your  arrows  are  sleep  ; the  cleft,  &c. 

Ye  are  the  stable  by  name ; your  houses  are  in  the  north  ; your 
arrows  are  the  waters  ; the  sea,  &c. 

Ye  are  overlords  by  name ; your  houses  are  above  ; your  arrows  are 
the  rain  ; the  helper,  &c. 

Ye  are  the  raw-flesh  eaters  by  name,  of  the  earth  ; your  houses  are 
here  [4] ; your  arrows  are  food  ; winking  is  the  name  of  the  wind  ; to  you 
homage  ; be  ye  gentle  to  us  ; him  whom  we  hate  and  who  hateth  us  I put 
in  your  jaws. 

d Some  gods  eat  the  offerings,  others  do  not ; verily  the  piler  of  the  fire 
delights  both  sets.  He  offers  these  libations  with  curds  mixed  with  honey ; 
verily  he  delights  them  with  their  proper  portion.  Or  rather  they  say, 
‘ The  gods  who  eat  not  the  oblations  are  the  bricks  ’ [5].  He  offers  going 
round  in  order ; verily  he  delights  them  completely. 

e Suck  this  mighty  breast  of  the  waters, 

Filled  in  the  midst  of  the  flood,  O Agni ; 

Rejoice  in  the  spring  of  sweetness,  0 ocean, 

Enter  thy  seat  of  the  sea.2 

/ If  one  having  yoked  the  fire  does  not  set  it  free,  then  just  as  a horse 
yoked  and  not  set  free  in  hunger  is  overcome,  so  his  fire  is  overcome,  and 
with  it  being  overcome  the  sacrificer  is  overcome  ; he  having  piled  the  fire 
becomes  aheat  [6] ; ‘ Suck  this  mighty  breast  of  the  waters  ’,  (with  these 
words)  he  offers  a ladle  full  of  butter ; this  is  the  freeing  of  the  fire  ; verily 
setting  it  free  he  gives  it  food.  Therefore  they  say,  both  he  who  knows 


1 Here  as  before  there  are  six  quarters,  no 

doubt  the  brlidtl  and  updri  are  identical  as 
the  zenith,  and  iydm  and  ihd  denote  the 
point  of  observation  of  the  speaker ; 
cf.  Vedic  Index,  i.  365,  3G6.  The  use  of 
these  verses  is  clearly  supplementary 
to  the  verses  given  in  TS.  iv.  6. 1 n and 
treated  of  in  TS.  v.  4.  5,  and  the  comm.’s 
attempt  to  reconcile  them  as  really 


complimentary  is  wasted.  The  use  of  a 
Stoma  as  well  as  an  anointing  is  an  addi- 
tion with  no  obvious  point. 

2 Pound  also  in  KS.  xl.  6 and  VS.  xvii.  87  : 
both  have  prdpmam  and  KS.  ti mint,  VS. 
arvaii  for  the  probably  incorrect  urva  ; in 
ApMB.  ii.  17.  20  madhumantam  appears 
for  urjasvantam. 


451] 


[ — V.  5.  14 


The  Horse  Sacrifice 

and  he  who  knows  not.  * A horse  well  loaded  carries  well  ’ ; the  horse  is 
Agni ; verily  he  delights  him,  he  delighted  delights  him  ; he  becomes 
richer. 


The  Horse  Sacrifice  ( continued ) 

v.  5.  11.  To1  Indra,  the  king,  a boar;  to  Varuna,  the  king,  a black 
(antelope);  to  Tama,  the  king,  a deer;  to  the  bull,  the  king,  a Gayal ; 
to  the  tiger,  the  king,  a Bos  Gavaeus  ; to  the  king  of  men  a monkey ; 
for  the  swift  falcon 2 a quail ; for  the  Nllahgu  (snake)  a worm  ; for 
Soma,  the  king,  a gazelle ; for  the  ocean  a crocodile ; for  the  snowy 
mountain  an  elephant. 

v.  5.  12.  The  3 ape  is  for  Prajapati  ; the  owl,  the  Haliksna,  the  cat,  are  for 
Dhatr ; to  Sarasvatl  the  white  starling,  of  human  speech ; the  wild  goat, 
the  ichneumon,  the  Qaka,  these  are  for  Pusan ; the  curlew  to  speech.4 
v.  5.  13.  To5  the  offspring  of  waters  a fish  ; the  crocodile,  the  dolphin, 
the  Kulikaya  are  for  the  ocean ; to  speech  the  Paingaraja ; to  Bhaga  the 
sea-crow;  the  swan,  the  Vahasa,  the  woodpecker,  these  are  for  Vayu; 
to  the  quarters  the  Cakravaka.6 

v.  5.  14.  To  7 might,  a boa-constrictor ; the  mole,  the  Srjaya,  the  lizard, 


1 Cf.  KSAsvamedha,  vii.  1 ; MS.  iii.  14.  11; 

VS.  xxiv.  30.  This  section  begins  the  list 
of  victims,  insets  for  the  eleven  sacrificial 
parts ; 11-21  contain  the  wild  animals ; 
22-24  domesticated  animals.  In  the 
whole  11-24  KS.  agrees  save  for  misread- 
ings with  the  TS.  MS.  and  VS.  are  less 
in  accord.  Cf.  Ap£S.  xx.  14.  4 ; BtpS. 
x.  23,  26 ; M£S.  ix.  2.  4.  The  beasts 
here  enumerated  are  all  treated  of  in  the 
Vedic  Index,  and  the  little  known  is  given 
there.  The  comm.,  both  Bhask.  and 
Sayana,  merely  guess  like  Mahldhara  on 
VS.,  and  Sayana  falsely  asserts  that  each 
alternate  Anuvaka  has  eleven  animals 
in  it.  Bhaskara  says  there  are  eighty-one 
animals  in  eleven  sections,  and  they  can 
be  in  some  people’s  view  drawn  merely, 
as  being  hard  to  catch. 

2 The  change  of  case  is  noteworthy.  The 

comm,  makes  the  Nilangu  a black  ser- 
pent, the  kulungah  a citragah  katukasvarah, 
while  Bhaskara  has  citta  ( citka ) katuka- 
svancih : both  readings  seem  corrupt. 

3 Cf.  KSAijvamedha,  vii.  2 ; MS.  iii.  14.  12, 

13 ; VS.  xxiv.  31,  33.  Cf.  B£S.  xv.  23, 

which  prescribes  five  animals  south 


and  five  north  on  the  stakes  for  the  ten 
sections  12-21. 

4 MS.  and  KS.  agree  in  Ula  and  Haliksna. 

The  comm,  beside  ‘ ape  ’ for  mayiih  sug- 
gests a 1 forest  peacock  ’ ; Haliksna  is  a 
trnahiiisa  (grasshopper)  or  haritacataka ; 
the  ^aka  is  a fly  or  a long  eared  beast. 
Bhaskara  gives  Kafika  as  one  version  of 
Ula,  or  ‘long-eared’. 

5 Cf.  KSA9vamedha,  vii.  3 ; MS.  iii.  14.  2,  3, 

15,  16  ; VS.  xxiv.  34,  35. 

6 KS.  has  jhasah ; putirayah  (VS.  (xxiv.  25) 

kulipayah;  MS.  (iii.  14.  2,  16)  putlkayah ) 
and  kuvarasya,  for  which  von  Schroeder 
suggests  kubarasya  (cf.  AK.  i.  2.  3.  1 sch.). 
The  comm,  calls  the  Paingaraja  a red-eyed 
bharadvdjah,  or  a great  bird  that  wanders 
on  the  sea-shore,  or  a Cakora  ; an  Atl 
is  a kutragl  or  a Casa  (Coracias  indica ) ; a 
Nakra  and  a Makara  have  dirgha  and  par- 
yasta  beaks  respectively,  and  a woodpecker 
is  also  a water-bird  ; these  curiosities  are 
found  in  Bhaskara. 

7 Cf.  KSAijvamedha,  vii.  4 ; MS.  iii.  14.  14  ; 

VS.  xxiv.  33.  The  comm,  explains 
Srjaya  as  a black  fly,  a white  serpent, 
or  dark  buffalo  ; the  pot-nosed  is  a kind 


v.  5.  14 — ] 


[452 


The  Horse  Sacrifice 


these  are  for  Mitra ; to  death  the  dark  (serpent) ; to  wrath  the  viper ; the 
pot-nosed,  the  lotus-sitter,  the  copper  snake,  these  are  for  Tvastr ; to  the 
echo  the  Vahasa. 

v.  5.  15.  The1  human  beast  to  the  moon;  the  lizard,  the  Kalaka,  the 
woodpecker,  these  are  for  the  trees ; the  dappled  (deer)  to  day  ; the  black 
(antelope)  to  night ; the  cuckoo,  the  Ksvinka,  the  black-headed,  these  are 
(to  be  offered)  to  Aryaman ; the  crab  for  Dhatr.2 

v.  5.  16.  For3  the  sun  the  crane;  the  deer,  the  peacock,  the  hawk,  these 
are  for  the  Gandharvas ; for  the  Vasus  the  francolin  partridge ; for  the 
Rudras  the  partridge  ; the  red  doe,  the  KundrnacI,  the  Golattika,  these  are 
for  the  Apsarases  ; to  the  wood  the  Srmara.4 

v.  5.  17.  The 5 dappled  (deer)  is  for  the  All-gods ; the  Pitva,  Nyahku,  the 
Kaf;a,  these  are  (to  be  offered)  to  Anumati ; the  cuckoo  is  for  the  half- 
months ; the  tortoise  for  the  months ; the  Kvayi,  the  Kutaru,  the  gallinule, 
these  are  (to  be  offered)  to  Sinivali ; to  Brhaspati  the  cat.6 
v.  5.  18.  The7  Qaka  is  for  earth;  the  field-rat,  the  Ka$a,  the  flying  fox, 
these  are  for  the  fathers ; the  pole-cat  for  the  seasons  ; the  quail  to  the 
year ; the  pigeon,  the  owl,  the  hare,  these  are  for  Nirrti ; the  cock  for 
Savitr.8 

v.  5.  19.  The  9 deer  for  Rudra ; the  chameleon,  the  bird,  the  Pippaka,  these 
are  (to  be  offered)  to  the  arrow  shot ; the  gazelle  for  the  Maruts ; the 
Qarga  to  the  Brahman ; the  hyena,  the  black  (deer),  the  dog  of  four  eyes, 
the  ass,  these  are  for  other  men  ; to  Agni  the  crow.10 


of  serpent ; the  lotus-sitter  is  a lotus 
serpent  or  a bee  ; the  Vahasa  is  a kalpa- 
pramdinasarpa,  while  in  13  it  is  a ksullafan- 
khavahi  jantuh. 

> Cf.  KSA^amedlia,  vii.  5 ; MS.  iii.  14.  16, 
17  ; VS.  xxiv.  35.  36. 

2 The  comm,  calls  the  Kalaka  a sarata  and 

the  Ksvinka  a red-faced  female  ape,  and 
the  kakkatah  a hole-living  crab  ; KS.  has 
pigah  and  kakkatah.  Bhaskara  has  lata,  for 
sarata,  and  possibly  the  latter  word  is  a 
mere  corruption,  not  a difficult  one. 

3 Cf.  KSA^amedha,  vii.  6;  MS.  iii.  14.  18  ; 

VS.  xxiv.  37. 

4 KundrnacI  is  a house  lizard,  according  to 

the  comm.  ; the  Golattika  is  an  anjaritaka 
or  a red  and  white  animal  ; the  Srmara 
is  a camara.  Bhaskara  has  khaujantakd 
as  the  form. 

3 Cf.  KSA<;vamedha,  vii.  7;  MS.  iii.  14.  20; 
VS.  xxiv.  89. 

8  KS.  has  bidvah,  VS.  (xxiv.  32)  pidvdh,  and 
KS.  has  fimyutah  for  fitputxih.  Nyahku, 


according  to  the  comm.,  is  a deer  or  a 
bear ; the  Datyauha  a black-throat  or 
a dweller  on  the  lake  ; the  others  are 
kinds  of  beasts.  Bhaskara  gives  the 
Kvayi  as  a water-cock,  or  a gold-eater;  the 
Kutaru  a mrgasinha  or  a kind  of  owl,  the 
Datyauha  a water-cock  or  a lake  dweller. 

7 Cf.  KSA^amedha,  vii.  8 ; MS.  iii.  14.  19  ; 

VS.  xxiv.  26,  38. 

8 KS.  and  some  MSS.  have  here  the  briefer  form 

pdmtrah.  The  comm,  says  manthllavah 
is  a water-cock,  a jahaka  a hole-living 
jackal  ; a lopd  a cemetery  bird,  a krkavd- 
kuh  a wild  cock.  Bhaskara  gives  the 
Miinthllava  as  a mahaudabhuj  or  a fakuni- 
kuttaka. 

9 Cf.  KSAcjvamedha,  vii.  9 ; MS.  iii.  14,  20, 

21  ; VS.  xxiv.  39,  40. 

10  KS.  has  krkilasah,  with  which  von  Scliroeder 

compares  AK.  ii.  6.  12  sell,  krkuldsah  : the 
comm,  gives  the  £;irga  as  a wild  Cataka, 
the  Dhuhksnii  as  the  white  crow,  follow- 
ing Bhaskara. 


453] 


[ — v.  6.  1 


The  Animal  Offerings 

v.  5.  20.  The1  Alaja  is  for  the  atmosphere  ; the  otter,  the  diver,  the  swimmer, 
these  for  the  waters ; to  Aditi  the  Hahsasaci ; to  Indram  the  Klr^a ; the 
vulture,  the  white-breasted,  the  Vardhranasa,  these  are  for  the  sky;  the 
hedgehog  is  for  sky  and  earth.2 

v.  5.  21.  The3  eagle  for  Parjanva ; the  swan,  the  wolf,  the  cat,  these  arc 
for  Indra ; the  otter  for  the  waters ; the  jackal  is  (to  be  offered)  to 
Aryaman  ; the  lion,  the  ichneumon,  the  tiger,  these  are  (to  be  offered) 
to  great  Indra  ; the  rhinoceros  to  desire.4 5 

v.  5.  22.  For*  Agni  the  black-necked  ; for  Sarasvati  the  ewe  ; the  brown 
one  for  Soma  ; the  dark  for  Pusan  ; the  white-backed  for  Brhaspati ; the 
variegated  for  the  All-gods  ; the  ruddy  one  for  Indra  ; the  speckled  one  for 
the  Maruts ; the  mixed  one  for  Indra  and  Agni ; the  one  spotted  below 
for  Savitr;  the  ram  for  Varuna.6 

v.  5.  23.  The 7 horse,  the  hornless  one,  the  Gayal,  these  are  for  Prajapati ; 
for  Agni  the  two  with  black  necks ; for  Tvastr  the  two  with  hairy 
thighs ; the  two  white-backed  for  Brhaspati ; to  Dhatr  the  speckled- 
bellied  one ; for  the  sun  the  white  ram. 

v.  5.  24.  To 8 Agni  of  the  front  the  red-limbed 9 ox  ; the  two  spotted  below 
for  Savitr  ; the  two  red-navelled  for  Pusan  ; the  two  hornless  tawny  ones 
for  the  All-gods ; the  speckled  for  the  Maruts ; the  black  goat  for  Agni ; 
the  ewe  for  Sarasvati ; the  black  ram  with  one  white  foot  for  Yaruna. 


PRAPATHAKA  VI 

The  Piling  of  the  Fire  Altar  ( continued ) 

v.  6.  1.  a Golden10  of  colour,  pure,  purifying, 

In  which  was  born  Ka^yapa,  in  which  Indra, 


1 Cf.  KSA9vamedha,  vii.  10;  MS.  iii.  14.  16, 

20  ; VS.  xxiv.  34,  39. 

2 KS.  has  Klrsa  ; the  comm,  explains  fitikaksi 

as  a vulture,  and  vardhranasa,  as  a kha- 
dgamrga,  while  Bhaskara  gives  as  a variant 
ka  h kanacdrika. 

3 Cf.  KSA9vamedha,  vii.  11 ; KS.  xxiv.  34-37. 

4 The  comm,  gives  the  Parasvant  as  a buffalo, 

but  cf.  Vedic  Index , i.  492.  Bhaskara  gives 
buffalo  or  ass  as  the  sense. 

5 Cf.  KSAijvamedha,  viii.  1 ; MS.  iii.  13.  2 ; 

VS.  xxix.  58. 

6 This  and  the  next  section  give  the  colours 

for  the  gods ; cf.  Hillebrandt,  Thitre  und 
Gdtter  im  vedischen  Ritual  (Breslau,  1905). 

7 Cf.  KSAijvamedha,  viii.  2;  MS.  iii.  13.2; 

VS.  xxiv.  1.  B£S.  xv.  23  prescribes  their 


binding  to  the  central  post. 

8 Cf.  KSAijvamedha,  viii.  3;  VS.  xxiii.  59; 

B£S.  xv.  23,  which  prescribes  their 
binding  to  the  central  post.  In  the 
MSS.  AC.  the  number  is  given  as  19, 
15-18  being  called  14.  2-5  and  20  and  21 
being  made  20.  1 and  20.  2.  This  is  in- 
teresting, for  in  Ap^S.  xvii.  14.  4 the 
number  is  given  as  ten,  which  corre- 
sponds with  the  omission  of  15-18,  but 
not  with  that  of  21. 

9 rohitalihga  or  rakta  is  the  version  of  Bhaskara. 

Cf.  KS.  xxxix.  2 ; MS.  ii.  13.  1 ; MP.  i.  2. 

2-5.  This  section  contains  the  verses 
accompanying  the  rite  for  the  Kumbhes- 
takas  ; with  a-n  he  addresses  the  Kum- 
bhestakas  when  deposited,  and  with  o he 


v.  6.  1 — ] 


[451 


The  Piling  of  the  Fire  Altar 


They  have  conceived  Agni  as  a germ,  of  varied  forms  ; 

May  these  waters  be  gentle  and  kindly  to  us.1 
b Those  in  whose  midst  Varuna  doth  go, 

Gazing  on  the  truth  and  falsehood  of  men, 

Dripping  honey,  pure,  purifying  ; 

May  these  waters  be  gentle  and  kindly  to  us.2 
c Those  of  which  in  the  sky  the  gods  make  their  food, 

Those  that  are  in  many  places  in  the  sky, 

Those  that  inundate  the  earth  with  their  sap  [1],  the  pure  ones ; 
May  these  waters  be  gentle  and  kindly  to  us.3 
d With  auspicious  eye  gaze  on  me,  O waters  ; 

With  auspicious  body,  do  ye  touch  my  skin  ; 

I invoke  all  you  Agnis  that  sit  in  the  waters  ; 

Do  ye  confer  upon  me  radiance  and  might  and  force.4 
e When  as  ye  went  below 

Ye  cried  ( dnadata ) on  the  slaying  of  the  serpent, 

Therefore  are  ye  criers  ( nadydh ) by  name  ; 

These  are  your  names,  O streams.5 
/ When  instigated  by  Varuna 
Ye  wallowed  speedily  [2], 

Then  Indra  obtained  (apnot)  you  as  ye  went  ; 

Therefore  ye  are  waters  (apa/i).6 
g As  ye  glided  against  his  will, 

He  stayed  ( dvivarata ) your  courses, 

Indra  with  his  might,  O goddesses  ; 

Therefore  your  name  is  water  (vah).1 
h One  god  stepped  upon  them, 

As  they  glided,  according  to  his  will, 


deposits  in  their  midst  an  oblation  (caru) 
of  wild  rice  in  milk,  for  Brhaspati  ; see 
Ap9S.  xvi.  33.  2,  3 ; the  bricks  come  after 
the  Apanablirts  (TS.  iv.  3.  3),  the  twelve 
Sarhtatis,  the  five  Va9&s  (Ap<J!S.  xvi.  32. 
3,  4).  Cf.  M£S.  vi.  1.  6.  B£S.  x.  28, 
29  specifies  the  lines  in  which  they 
are  deposited  running  from  the  right 
shoulder  to  the  Svayamatrnnii  (a  and  6) ; 
from  the  left  hip  (c  and  d),  from  the 
right  hip  (c  and  /),  from  the  left  shoul- 
der ( g and  h),  from  the  right  side  (»  and 
7c),  and  from  the  left  (7  and  w). 

1  This  is  AY.  i.  83.  1,  which,  however,  has 
savita  for  kapjdpah  (cf.  Bloomfield,  AJP. 
xvii.  403),  and  agnih,  and  with  MS.  has  yah 
—dadhird  in  c,  but  MS.  has  yah  before  gdr- 
bham\  AV.  has  suvarnah  ; MI’,  has  Ic  in  d. 


2 This  is  AV.  i.  33.  2 as  regards  a,  b,  and  d; 

also  RV.  vii.  49.  3 throughout,  without 
variant.  AY.  in  c has  the  o of  i.  33.  1. 

3 This  is  AV.  i.  33.  3,  except  as  regards  c, 

which  AV.  repeats  from  i.  33. 1 ; MP.  has 
nivistah. 

4 This  is  AV.  i.  33.  4,  which  in  c has  ghrtafcritah 

fucdyah  yah  pavakdh ; MP.  has  fivena  tvd 
caksusd  pafyanti  dpah  and  in  d sprfantu, 
with  te  as  before. 

B This  is  AV.  iii.  13.  1,  with  at  for  tdh  ; KS. 
has  at  and  MS.  ydt  and  samprdcyutdh. 
KS.  bogins  here. 

« This  is  AV.  iii.  13.  2 ; AV.  KS.  and  MS. 

lingualize  the  tthana.  KS.  has  yafir  vah. 
7 This  is  AV.  iii.  13.  3 ; the  Pada  like  the 
comm,  on  AV.  treats  hilcam  as  one  word  ; 
KS.  has  vah  priyam. 


455] 


[ — V.  6.  2 


The  Kumbhestakas 

(Saying)  ‘ The  great  ones  have  breathed  forth  ( iid ) ; 

Therefore  they  are  called  water.1 
i The  waters  are  kindly,  the  waters  were  ghee  ; 

These  waters  bear  Agni  and  Soma  ; 

The  bitter  sap  of  those  dispensing  sweetness  [3],  the  satisfying, 

Hath  come  to  me  with  breath,  with  radiance.2 
k I behold,  or  I hear ; 

The  cry  cometh  to  me,  the  voice  of  them  to  us ; 

I consider  that  I have  enjoyed  the  ambrosia  then, 

When  I delighted  you,  O ye  of  golden  hue.3 * 
I Ye,  waters,  are  healing  ; 

Further  us  to  strength, 

To  see  great  joy.1 

m The  most  auspicious  flavour  that  is  yours, 

Accord  to  us  here, 

Like  eager  mothers. 

n To  him  may  we  come  with  satisfaction, 

To  whose  dwelling  ye  quicken  us, 

0 waters,  and  propagate  us. 

o Arise  to  the  sky,  aim  at  the  atmosphere,  be  united  with  the  earth  ; 
thou  art  splendour  ; for  splendour  thee ! 
v.  6.  2.  He5  draws  cups  of  water  ; the  cups  are  the  royal  consecration  ; the  fire 
is  the  consecration;  the  royal  consecration  is  the  consecration  of  Varuna; 
(the  fire)  to  be  piled  is  Agni’s  consecration ; verily  by  them  is  he  conse- 
crated ; verily  also  he  conquers  both  the  worlds,  that  of  him  who  has  offered 
the  royal  consecration  and  that  of  the  piler  of  the  fire.  There  are  waters  ; the 
waters  are  foes  of  Agni ; in  that  he  puts  the  waters  down  below  the  fire, 


1 This  is  AV.  iii.  13.  4 ; AV.  and  MS.  insert 
a needless  vah,  but  not  KS.  The  sense  is 
uncertain  ; the  comm,  here  takes  it  that 
made  great  by  Indra  they  showed  ener- 
getic action  (cestitavatyah) ; that  on  AY. 
that  they  breathed  freely  or  heaved  a sigh 
of  relief ; Weber  ( Ind . Stud.  xvii.  240)  that 
they  sighed  under  his  weight  ( dpi  = adhi 
according  to  comm,  on  AV.) ; Roth  (in 

Whitney’s  trans.  of  AV.)  thinks  Indra 
politely  inquires,  ‘ their  worships  have 
given  themselves  an  airing’.  Bhaskara 
renders  ‘ they  breathed  out  ( ucchvasita- 
vatyah)  “we  have  become  great  through 
him  ” ’,  and  points  out  that  yathavafdm 
may  apply  to  Indra  or  the  waters. 

3  Here  KS.  ends  ; this  is  AV.  iii.  13. 5,  which, 

however, has  dsan,  as  has  MS.  MS.  inverts 


the  order,  putting  a and  b of  k in  place 
of  a and  b of  i,  and  has  dpo  detir  ghrta- 
minva  u apah. 

3 This  is  AV.  iii.  13.  6,  which  has  ma  for  the 

nah  of  b ; MS.  has  in  text  vdr  nv  dsdm,  but 
in  Pada  vak  nu  dsdm  ; KS.  has  van  ndma  ; 
both  AV.  and  MS.  have  yada. 

4 l-n  are  given  in  full  above,  TS.  iv.  1.  5 b-d. 

5 This  section  gives  the  Brahmana  for  the 

Mantras  of  TS.  v.  6. 1,  dealing  with  the  pot 
bricks,  and  the  oblation  (earn)  to  Brhas- 
pati.  There  are  twelve  so-called  pot 
bricks,  being  in  the  shape  of  a male  and 
female  pot  filled  with  water  respectively, 
deposited  in  each  furrow  with  four  in 
the  centre  ; see  Ap£S.  xvi.  32.  5 ; B£S. 
x.  28.  This  section  would  naturally  be 
found  in  TS.  v.  2. 10.  Cf.  MS.  iii.  4.  10. 


V.  6.  2—] 


[456 


The  Piling  of  the  Fire  Altar 

(they  serve)  to  overcome  his  foe  ; he  prospers  himself,  his  foe  is  defeated. 
The  waters  are  ambrosia  [1]  ; therefore  they  sprinkle  with  water  him  who 
is  faint ; he  does  not  go  to  ruin,  he  lives  all  his  life,  for  whom  these  are 
put  down,  and  who  knows  them  thus.  The  waters  are  food,  the  waters  are 
cattle,  cattle  are  food ; an  eater  of  food  and  rich  in  cattle  he  becomes,  for 
whom  these  are  put  down,  and  who  knows  them  thus.  They  are  twelve ; 
the  year  has  twelve  months  ; verily  by  the  year  he  wins  food  for  him  [2]  ; 
there  are  vessels  used  ; in  a vessel  is  food  eaten  ; verily  he  wins  food  with 
its  birthplace  ; up  to  the  twelfth  generation  he  eats  food ; moreover,  he  is 
not  cut  off  from  his  vessel  for  whom  these  are  put  down,  nor  he  who  knows 
them  thus.  The  pots  and  the  pans  1 make  pairs,  for  the  propagation  of 
pairing ; with  offspring,  with  cattle,  with  pairings  is  he  propagated  for 
whom  these  are  put  down  and  he  who  [3]  knows  them  thus.  Agni  is  pain  ; he 
afflicts  the  Adhvaryu,  the  sacrificer,  and  offspring  with  pain  ; in  that  he  puts 
down  water,  he  soothes  his  pain;  neither  Adhvaryu  nor  sacrificer  goes  to  ruin; 
offspring  are  soothed  where  these  are  put  down.  The  waters  are  the  hearts 
of  the  waters  ; in  that  he  puts  these  down,  he  unites  these  with  (the  waters) 
of  the  sky;  Parjanya  becomes  likely  to  rain  [4],  He  who  knows  their 
home  and  their  arrangement  becomes  possessed  of  a home,  things  go  in 
order  for  him.  Along  the  furrows  he  puts  (them)  down ; this  is  their  home, 
their  arrangements ; he  who  knows  thus  becomes  possessed  of  a home,  and 
things  go  in  order  for  him.  The  others  he  puts  down  in  pairs,  but  four  in 
the  middle,  for  support.  The  bricks  are  food,  this  oblation  is  food  in  very 
presence ; in  that  he  puts  down  this  oblation,  verily  straightway  [5]  he  wins 
food  for  him  ; in  the  middle  he  puts  (them)  down  ; verily  he  bestows  food  on 
him  in  the  middle ; therefore  in  the  middle  is  food  eaten.  It  is  offered  to 
Brhaspati ; Brhaspati  is  the  holy  power  of  the  gods : verily  by  holy  power 
he  wins  food  for  him.  ‘ Thou  art  splendour ; for  splendour  thee  ! ’ he  says ; 
brilliant  and  resplendent  does  he  become,  for  whom  these  are  put  down,  and 
he  who  knows  it  thus. 

v.  6.  3.  He 2 puts  down  the  bricks  of  being  ; 3 in  every  place  is  death 


1 The  pots  are  given  distinctive  marks  to 

ascribe  to  them  male  and  female  charac- 
teristics. 

2 This  section  gives  the  Brahmana  and  in  part 

the  Mantras  for  (1)  twelve  Bhutestakas  ; 
(2)  eight  devctsuvam  havinsi,  and  (3)  the 
pouring  over  the  sacrificer  seated  on  a 
throne,  covered  with  a skin,  on  the  right 
wing  of  the  altar;  see  for  (1)  Ap^S.  xvii. 
2.  6 ; BIJIS.  x.  46  ; for  (2)  see  Ap^S.  xvii. 
22.  9,  10,  and  cf.  BgS.  x.  55,  50  ; for  (8) 
ApgS.  xvii.  19.  4-11  ; B£S.  x.  58.  The 


Bhutestakas  follow  the  Valakliilyas  and 
so  this  Brahmana  follows  on  TS.  v.  3.  2 ; 
the  Abhiseka  is  subsequent  to  the  Vaja- 
prasavlya  explained  in  TS.  v.  4.  9. 

3  The  Mantras  are  given  in  the  schol.  and  in 
ApgS.  xvii.  2.  6 as  prasavaya  tvopayamaya 
tvd  kdtdya  tvdrnavdya  tvd  dharnasdya  tvd 
dravindya  tvd  sindhave  tvd  satmichdya  tvd 
sarasvate  tvd  vifvavyacase  tvd  subhutdya  tvd- 
ntariksdya  tvd ; cf.  KS.  xl.  4 ; MP.  i. 
10.  7.  Bhask.,  however,  sees  in  them 
TS.  vii.  5.  11. 


457] 


[ — V.  6.  4 


The  Bhutestahds 


born  ; wherever  death  is  born,  thence  he  removes  it  by  sacrifice ; therefore 
the  piler  of  the  fire  lives  all  his  life,  for  all  deaths  are  removed  by  him ; 
therefore  the  piler  of  the  fire  is  not  to  be  practised  against ; his  witchcraft 
turns  upon  him  (who  does  so)  and  lays  him  low.  He  who  piles  the  fire  is 
consecrated  ; these  are  the  offerings  of  the  divine  consecrators  ; 1 so  many  are 
the  consecrations  of  the  gods,  and  they  [1]  confer  consecrations  upon  him  ; 
they  consecrate  him,  the  fire  is  consecration  ; the  royal  consecration  is  the 
consecration  of  Varuna ; (the  fire)  to  be  piled  is  the  consecration  of  holy 
power.  ‘ On  the  instigation  of  the  god  Savitr,  thee  ’,  he  says ; verily 
instigated  by  Savitr  he  consecrates  him  with  holy  powrer,  with  the  deities.2 
He  pours  down  every  sort  of  food,  to  win  every  sort  of  food.  He  pours 
dowTn  over  him  from  the  front  face  to  face ; for  from  the  front  face  to 
face  is  food  eaten.  He  pours  down  from  the  head,  for  from  the  head  is 
food  eaten ; he  causes  (the  water)  to  flow  over  up  to  the  mouth  [2]  ; verily 
on  the  mouth  he  bestows  food-eating  upon  him.  ‘ With  the  lordship  of 
Agni  I consecrate  thee  ’,  he  says ; this  is  the  consecration  of  Agui ; verily 
he  consecrates  him  with  it.  ‘ With  the  lordship  of  Brhaspati  I consecrate 
thee  he  says ; Brhaspati  is  the  holy  power  of  the  gods ; verily  with  holy 
power  he  consecrates  him.  ‘ With  the  lordship  of  Indra  I consecrate  thee’, 
he  says ; verily  he  confers  powTer  from  above  upon  him.  That  [3]  is  the 
form  of  the  royal  consecration.  He  who  knowing  thus  piles  the  fire 
conquers  both  the  worlds,  that  of  him  who  has  offered  the  royal  consecration 
and  that  of  the  piler  of  the  fire.  When  Indra  had  been  consecrated,  his  power 
and  strength  fell  away  in  ten  places ; the  gods  brought  it  together  with 
the  SautramanI ; 3 he  who  piles  the  fire  is  consecrated ; having  piled  the 
fire  he  should  sacrifice  with  the  SautramanI;  verily  collecting  power  and 
strength  he  places  them  in  himself. 

v.  6.  4.  The 4 year  in  unison  with  the  Ayavans  ; 5 the  dawn  in  unison  with  the 


1 These  are  offered  after  the  cake  for  Agni 

and  Soma. 

2 This  is  part  of  the  Vajaprasavlya  : these  are 

offerings  made  of  both  wild  and  domesti- 
cated plants,  in  liquid  form  according  to 
Ap£S.  xvii.  19.  4-11.  Ap.  differs  from 
TS.  in  taking  the  position  as  that  the 
pouring  of  the  offerings  takes  place  while 
the  priest  stands  facing  east  (xvii.  19.10); 
this  flatly  contradicts  the  Sanhita  ; he 
also  evidently  accepts  the  order  of  the 
Mantras  as  indrasya — brhaspateh,  the  second 
for  a Rajanya  and  the  next  for  a Vai9ya, 

but  he  recognizes  also  this  form  ; the 
reverse  order  is  found  in  the  parallel 
passage  TB.  i.  3.  8.  2,  3.  YS.  xviii.  37  has 
a parallel  but  only  with  Agni  to  this  rite. 

22  [h  o.s.  is] 


3  For  the  SautramanI  ef.  Eggeling,  SBE.  xliv. 
213  seq.  ; BgS.  xvii.  31-38  ; Ap£S.  ix. 
1-10. 

* For  §§  1,  2,  cf.  KS.  xxii.  5 (Mantra),  G 
(Brahmana);  MS.  ii.  12.  3 (Mantra);  iii. 
4.  4 (Brahmana);  VS.  xii.  74;  9®-  vii. 
2.  3.  8.  For  §§  2-5  cf.  KS.  xxii.  9;  KapS. 
xxxiv.  5.  This  section  contains  the  treat- 
ment of  five  offerings  on  a Darbha  stem  ; 
the  grass  is  taken  up  with  root  and  all, 
and  put  down  in  the  middle  of  the  altar 
and  five  libations  made  over  it ; see  ApgS. 
xvi.  17.  7 ; MgS.  vi.  2.  5, 6 ; KgS.  xvii.  3. 
2 ; BgS.  x.  24.  This  Brahmana  would 
naturally  be  found  before  TS.  v.  2.  5. 

5 KS.  has  ayavobhih,  MS.  ayavabhih,  VS.  dyavo- 
bhih ; the  form  is  strange  ; these  San- 


V.  G.  4—] 


[458 


The  Piling  of  the  Fire  Altar 

ruddy  (cows) ; Surya  in  unison  with  the  steed  ; the  Afvins  in  unison 
with  the  wondrous  works.  Agni  Vai^vanara  in  unison  with  the  food 
offerings  ; Avith  ghee  ; hail ! 

The  year  is  the  year,  the  Ayavas  are  the  months,  the  red  one  the  dawn, 
the  steed  Surya,  the  Alvins  these  two  (worlds),  Agni  Va^vanara  the  year, 
the  food  offerings  cattle,  ghee  cattle.  With  the  year  cattle  are  born ; 
verily  with  the  year  he  produces  cattle  for  him.  He  offers  on  a blade  of 
Darbha  grass  [1]  ; the  Darbhas  are  the  ambrosia,  the  strength  of  the  (earth) ; 
he  offers  on  it ; verily  he  is  propagated.  An  eater  of  food  he  becomes  for 
whom  they  offer  thus.  These  deities  are  the  foremost  portions  of  Agni ; 
verily  he  delights  them  ; verily  too  he  places  the  eye  of  Agni  in  fi'ont ; he 
becomes  not  blind  who  knows  thus.  Waters  were  the  world  at  first,  the 
moving  ocean  ; Prajapati,  becoming  wind,  rocked  about  on  a lotus  leaf ; 
he  [2]  could  find  no  support ; he  saw  that  nest  of  the  waters,  on  it  he  piled 
the  fire,  that  became  this  (earth),  then  indeed  did  he  find  support.  (The 
brick)  which  he  put  down  in  front  became  the  head,  that  is  the  eastern 
quarter ; (the  brick)  which  he  put  down  on  the  right  became  the  right  side, 
that  is  the  southern  quarter;  (the  brick)  which  he  put  down  behind  became 
the  tail,  that  is  the  western  quarter  ; (the  brick)  which  he  put  down  on  the 
left  [3]  became  the  left  side,  that  is  the  northern  quarter ; (the  brick) 
which  he  put  down  above  became  the  back,  that  is  the  zenith.  Agni  of  the 
five  bricks  is  this  (earth);  therefore  when  they  dig  in  it  they  knock  up 
against  the  brick,  against  gravel.  Now  all  this  (earth)  in  the  eyes  of  the 
birds  shines  at  night,  therefore  birds  do  not  at  night  rest  upon  it.  He  who 
knowing  this  piles  a fire  finds  support,  and  conquers  all  the  quarters.  The 
Brahman  is  connected  with  Agni,  therefore  the  Brahman  finds  prosperity  in 
all  the  quarters;  verily  every  quarter  he  goes  to  is  his  own.  The  fire  is  the 
nest  of  the  waters ; therefore  waters  draw  the  fire ; verily  they  enter  their 
own  birthplace. 

v.  6.  5.  Having  1 kept  the  fire  in  the  pan  for  a year  in  the  second  year 
he  should  offer  on  eight  potsherds  to  Agni,  to  Indra  on  eleven  potsherds, 
to  the  All-gods  on  twelve  potsherds,  to  Brhaspati  an  oblation,  to  Visnu 
on  three  potsherds  ; in  the  third  year  he  should  sacrifice  Avith  the  Abhijit 
(offering).  In  that  there  is  (an  offering)  on  eight  potsherds,  the  Gayatri 
has  eight  syllables,  and  the  morning  pressing  is  connected  with  Agni  and 
the  Gayatri,  verily  ho  supports  by  it  the  morning  pressing  and  the 


liitfi,s  agree  in  surah  and  idaya.  The  last 
two  words  go  with  each  libation. 

1 Cf.  K8.  xxii.  8.  This  section  deals  with  the 
case  of  those  who  perform  a year’s  con- 
secration, and  a yoar’s  Upasads  ; before 


them  these  five  offerings  are  required, 
and  after  them  the  Abhijit  is  offered  ; 
see  Ap£S.  xvii.  2G.  8,  4,  12  ; B^S.  xvii. 
23  ( tapascitdm  ayanam ). 


459] 


[ — v.  6.  6 


The  Ahliijit  Offering 

Gayatri  metre.  In  that  there  is  (an  offering)  on  eleven  potsherds,  the 
Tristubh  has  eleven  syllables,  and  the  midday  pressing  is  connected  with 
Indra  and  the  Tristubh,  verily  he  supports  by  it  the  midday  pressing  and 
the  Tristubh  [1]  metre.  In  that  there  is  (an  offering)  on  twelve  potsherds, 
the  Jagatl  has  twelve  syllables,  and  the  third  pressing  is  connected  with  the 
All-gods  and  the  Jagatl,  verily  he  supports  by  it  the  third  pressing  and  the 
Jagatl  metre.  In  that  there  is  an  oblation  to  Brhaspati,  and  Brhaspati  is 
the  hoi)7  power  of  the  gods,  verily  he  supports  by  it  holy  power.  In  that 
there  is  (an  offering)  to  Visnu  on  three  potsherds,  and  Visnu  is  the  sacrifice, 
verily  he  supports  by  it  the  sacrifice.  In  that  he  sacrifices  with  the 
Abhijit  in  the  third  year,  (it  serves)  for  conquest.  In  that  he  keeps 
the  fire  in  the  pan  for  a year,  he  [2]  saves  this  world  by  it ; in  that  he 
piles  the  fire  in  the  second  year,  he  saves  the  atmosphere  by  it ; in  that 
he  sacrifices  in  the  third  year,  he  saves  yonder  world  by  it.  This  (fire) 
Para  Atnara,  Kakslvant  Amjija,  Vltahavya  Qrayasa,  and  Trasadasyu 
Paurukutsya  1 piled,  being  desirous  of  offspring ; then  indeed  did  they  win 
thousands  each  of  children  ; he  is  extended  with  offspring,  with  cattle, 
that  measure  he  attains  which  they  attained,  who  knowing  thus  piles 
the  fire. 

v.  6.  6.  a Prajapati 2 piled  the  fire  ; it  kept  being  razor-edged ; the  gods 
in  terror  did  not  approach  it ; they,  clothing  themselves  in  the  metres, 
approached  it,  and  that  is  why  the  metres  have  their  name.  The  metres 
are  holy  power ; the  black  antelope  skin  is  the  form  of  holy  power ; he 
puts  on  a pair  of  black  antelope  skin  shoes ; verily  clothing  himself  with 
the  metres  he  approaches  the  fire,  to  prevent  injury  to  himself. 

b The  fire  is  put  down  as  a treasure  of  the  gods  [1].  Now  a treasure 
unguarded  others  find,  or  he  cannot  recollect  where  it  is ; he  steps  on  the 
fire-pan  ; verily  he  makes  himself  its  overlord,  for  guardianship.  Or  rather 
they  say,  ‘ It  should  not  be  stepped  on  the  pan  is  connected  with  Nirrti  ; 
if  he  were  to  step  on  it,  he  would  hand  himself  over  to  Nirrti ; therefore  it 


1 KS.  omits  Vltahavya  <J!rayasa,  and  has  Pau- 

rukutsa  ; in  PB.  xx  v.16.  3 similar  merits 
are  ascribed  to  the  Ayanas,  and  the  same 
list  as  here  but  in  different  order  and 
with  Paurukutsa  is  given  ; in  JUB.  ii.  6. 
11  the  same  list  as  KS.  is  found  as  puree 
maharajah  (rotriyah ; see  Hillebrandt,  Ved. 
Myth,  iii.  165,  n.  4 ; Vedic  Index,  ii.  317. 

2 This  section  elaborates  previous  Brahmana 

passages  as  follows:  (1)  It  explains  the 
use  of  black  sandals  enjoined  in  TS.  v.  4. 
4.  4 : it  is  noteworthy  that  it  ignores  the 


decision  of  that  passage  to  put  on  one 
shoe  only;  (2)  it  justifies  the  putting  of 
the  man’s  head  on  the  pan  as  a way  of  pre- 
serving the  treasure  of  the  fire  ; see  TS.  v. 
2.  9.  2 ; (3)  it  adds  a meaningless  episode 
to  the  connexion  of  Prajapati  and  the 
piling,  TS.  v.  5.  2.  2 (itself  an  addition); 
(4)  it  explains  the  offering  on  twelve  pot- 
sherds to  Vai5vanara  mentioned  in  TS. 
v.  4.  7.  6 ; and  (5)  it  specifies  the  verse 
for  the  putting  in  of  dust  as  mortar,  see 
TS.  v.  2.  3.  7. 


V.  6.  6 — ] 


[4G0 


The  Piling  of  the  Fire  Altar 

should  not  be  stepped  on.  He  puts  down  the  human  head,  for  guardianship  ; 
and  moreover  this  is  just  as  if  one  should  say,  ‘ Guard  that  for  me  ’ [2]. 

c Atharvan  is  Prajapati ; Dadhyanc  Atharvana  is  the  fire,  his  bones 
are  the  bricks ; as  to  that  the  seer  says,  ‘ Indra  with  the  bones  of  Dadhyanc’.1 
In  that  he  piles  the  fire  with  the  bricks,  he  piles  up  the  fire  with  itself ; he 
has  his  own  self  in  yonder  world  who  knows  thus. 

d (The  fire)  to  be  piled  is  the  body  of  Agni,  Vaitjvanara  is  the  self ; 
in  that  he  offers  to  Vai<jvanara  after  the  piling,  he  prepares  its  [3]  body 
and  mounts  it ; the  sacrificer  thus  prepares  his  body,  in  that  he  piles  the 
fire;  in  that  he  offers  to  Vai<jvanara  after  the  piling,  verily  having  pre- 
pared his  body  he  mounts  it  with  the  self ; therefore  they  do  not  cut  off 
from  it ; verily  living  he  goes  to  the  gods. 

e He  puts  on  dust  with  a verse  addressed  to  Vai<jvanara  ; Agni 
Vaiijvanara2  is  this  (earth),  the  dust  is  its  piling;  verily  he  piles  Agni 
Va^vanara;  Vai<jvanara  is  the  form  dear  to  Agni;  verily  he  wins  the 
form  dear  to  him. 

v.  6.  7.  The3  gods  obtained  the  brilliance  ( virajam ) of  Agni  by  means 
of  the  consecration ; for  three  nights  should  he  be  consecrated ; the  Viraj 
has  three  feet,  he  obtains  the  Viraj.  For  six  nights  should  he  be 
consecrated ; the  year  consists  of  six  seasons ; the  Viraj  is  the  year,  he 
obtains  the  Viraj.  For  ten  nights  should  he  be  consecrated  ; the  Viraj 
has  ten  syllables;  he  obtains  the  Viraj.  For  twelve  nights  should  he  be 
consecrated  ; the  year  has  twelve  months  ; the  Viraj  is  the  year ; he  obtains 
the  Viraj.  He  should  be  consecrated  for  thirteen  nights;  the  year  has 
thirteen  months  [1];  the  Viraj  is  the  year;  he  obtains  the  Viraj.  For 
fifteen  nights  should  he  be  consecrated ; the  nights  of  the  half-month  are 
fifteen  ; the  year  is  made  up  by  the  half-months  ; the  Viraj  is  the  year ; he 
obtains  the  Viraj.  For  seventeen  nights  should  he  be  consecrated  ; the 
year  has  twelve  months  and  seven  seasons ; the  Viraj  is  the  year ; he 
obtains  the  Viraj.  For  twenty-four  nights  should  he  be  consecrated;  the 
year  has  twenty-four  half-months ; the  Viraj  is  the  year;  he  obtains  the 
Viraj.  For  thirty  nights  should  he  be  consecrated  [2]  ; the  Viraj  has  thirty 
syllables ; he  obtains  the  Viraj.  For  a month  should  he  be  consecrated  ; the 
year  is  the  month;  the  Viraj  is  the  year;  he  obtains  the  Viraj.  For  four 
months  should  he  be  consecrated ; for  four  months  the  Vasus  bore  him, 
they  conquered  the  earth,  the  Gayatri  metre;  for  eight  the  Rudras,  they 


1 The  verse  is  given  in  full  at  TB.  i.  5.  S.  1 ; 

Ap£S.  xvii.  8.  2.  It  is  RV.  i.  84.  18. 

2 The  verse  is  TS.  i.  5.  11  d. 

3 Cf.  KS.  xxi.  5 ; KapS.  xxxii.  20  ; MS.  iii.  3. 

5.  This  section  gives  variants  of  the 


length  of  the  Dlksa  ; cf.  TS.  v.  1.  9.  The 
whole  depends  on  the  play  of  the  words 
viraj  as  brilliance  and  the  name  of  a 
metre. 


461]  The  Length  of  the  Consecration  [ — v.  6.  8 

conquered  the  atmosphere,  the  Tristubh  metre ; for  twelve  the  Adityas, 
they  conquered  the  sky,  the  Jagati  metre ; then  they  attained  distinction, 
supremacy  over  the  gods.  Therefore  after  keeping  the  fire  for  twelve 
months,  should  one  pile  it  up ; the  year  has  twelve  months,  the  fire  to  be 
piled  is  the  year,  the  bricks  are  days  and  nights ; he  piles  him  with  the 
bricks  obtained  ; verily  also  he  attains  distinction,  supremacy  over  his  equals, 
v.  6.  8.  a Agni 1 is  piled  for  the  world  of  heaven  ; if  he  were  not  to  mount 
after  him  the  sacrificer  would  be  excluded  from  the  world  of  heaven. 
‘ I have  mounted  on  the  earth  ; let  not  breath  forsake  me  ’ ; ‘ I have  mounted 
on  the  atmosphere ; let  not  offspring  forsake  me  ’ ; ‘ I have  mounted  on  the 
sky,  we  have  attained  the  light  ’,  he  says ; this  is  the  mounting  after  Agni ; 
verily  by  it  he  mounts  after  him,  to  attain  the  world  of  heaven.2 

b If  he  were  to  set  up  (the  eleven  posts)  commensurate  with  the  wings  [1], 
he  would  make  the  sacrificial  rite  too  small,  his  offspring  would  be  worse  off 
than  himself.  He  sets  (it)  up  commensurate  with  the  altar  ; verily  he  makes 
the  sacrificial  rite  larger,  his  offspring  does  not  become  worse  than  himself. 

c He  should  pile  (the  fire)  of  a thousand  (bricks)  when  first  piling  (it) ; 
this  world  is  commensurate  with  a thousand ; verily  he  conquers  this 
world.  He  should  pile  (it)  of  two  thousand  when  piling  a second  time  ; 
the  atmosphere  is  commensurate  with  two  thousand ; verily  be  conquers 
the  atmosphere.  He  should  pile  (it)  of  three  thousand  when  piling  for  the 
third  time  [2]  ; yonder  world  is  commensurate  with  three  thousand  ; verily 
he  conquers  yonder  world. 

d Knee  deep  should  he  pile  (it),  when  piling  for  the  first  time  ; verily 
with  the  Gayatrl  he  mounts  this  world  ; navel  deep  should  he  pile  (it)  when 
piling  for  the  second  time ; verily  with  the  Tristubh  he  mounts  the 
atmosphere ; neck  deep  should  he  pile  (it)  when  piling  for  the  third  time ; 
verily  with  the  Jagatl  he  mounts  yonder  world. 

e After  piling  the  fire  he  should  not  have  intercourse  with  a woman 
of  pleasure,  thinking,  ‘ I shall  deposit  seed  in  that  which  is  no  womb  ’ ; nor 
after  piling  for  the  second  time  should  he  have  intercourse  with  the  wife  of 


1 Cf.  KS.  xxii.  7 ; KapS.  xxxv.  1 ; MS.  iii.  4. 
8.  This  section  again  contains  a number 
of  odd  comments  ; (1)  it  supplements  TS. 
y.  4.  4.  5 as  to  the  mounting  on  the  fire  ; 
(2)  the  space  for  the  eleven  stakes  is  de- 
scribed in  size  ; this  part  assumes  eleven 
stakes,  against  one  in  TS.  v.  5.  7.  1 ; the 
comm,  explains  the  divergence  by  the 

usual  Vikrti  theory ; (3)  the  number  of 
bricks  of  the  altar  and  the  depth  are 
described  (c  and  d ),  supplementing  the 
Brahmana ; (4)  in  connexion  with  the 


Retahsic  bricks  various  rules  are  laid 
down,  supplementing  TS.  v.  5.  4 ; it  con- 
tradicts it  as  to  the  use  of  the  Mantras, 
which  it  reduces  to  two  by  omitting 
svardt  (TS.  iv.  2.  9 w)  ; (5)  the  Mantras  for 
two  of  the  Samistayajunsi  (tenth  and 
eleventh  are  given) ; (6)  the  Mantra  said 
by  the  Adhvaryu  at  the  end  of  the  piling 
is  set  out,  supplementing  TS.  v.  5.  8. 

2 See  Ap^S.  xvii.  13.  5 ; this  verse  is  said  by 
the  sacrificer,  not  the  Adhvaryu ; cf. 
M^S.  vi.  1.  7 ; BgS.  x.  31,  39,  46. 


V.  6.  8 — ] 


[462 


The  Piling  of  the  Fire  Altar 

another  [3],  nor  after  piling  for  a third  time  should  he  have  intercourse 
with  any  woman  whatever.  In  that  he  piles  the  fire,  he  deposits  seed  ; if 
he  were  to  have  intercourse  he  would  be  deprived  of  seed.  Or  rather  they 
say,  ‘ If  he  were  not  to  have  intercourse,  there  would  be  no  offspring.’  In 
that  he  puts  down  the  two  Retahsic  (bricks),  they  support  the  seed  of  the 
sacrificer ; therefore  he  should  have  intercourse,  for  the  non-spilling  of  seed.1 

/ Three  seeds  are  there,  father,  son,  grandson  [4] ; if  he  were  to  put 
down  two  Retahsic  (bricks),  he  would  cleave  his  seed ; three  he  puts  down, 
for  the  continuity  of  seed  ; the  first  Retahsic  is  this  (earth),  this  (earth)  is 
speech,  therefore  they  see  this  (earth),  they  see  speech  speaking  ; the  second 
is  the  atmosphere,  the  atmosphere  is  breath,  therefore  they  see  not  the 
atmosphere,  nor  breath  ; the  third  is  yonder  (sky),  yonder  (sky)  is  the  eye, 
therefore  they  see  yonder  (sky),  they  see  the  eye.  With  a Yajus  he  sets 
down  this  one  [5]  and  yonder  one,  but  with  mind  only  the  middle,  to 
arrange  these  worlds,  and  also  the  breaths. 

g ‘ The  sacrifice  offered  by  the  Bbrgus,  the  Yasus,  accord  our  desires  ; 
of  thee  thus  offered,  enjoyed,  may  I here  enjoy  wealth,’  he  saj^s  ; verily  he 
milks  thereby  the  song  and  the  recitation.2 

h ‘ Father  Matar^van,  bestow  flawless  abodes  ; the  flawless  abodes  the 
Uijijs  have  made ; let  Soma,  all  knowing,  the  leader,  be  leader ; let  Brhas- 
pati  recite  hymns  and  rejoicing,’  he  says  ; that  is  Agni’s  hymn,  and  with  it 
he  recites  after  him.3 


1  The  rule  is  given  similarly  in  KS.  where 
the  plural  anyesam  striyah  is  found  in 

place  of  the  singular  ; the  comm,  explains 

that  rdmd  is  a ramamyd  among  his  wives, 
and  forbids  him  to  have  recourse  to  her 
kamukah , but  allows  it  prajartham  ; after 
a second  piling  he  is  not  to  consort  with 
the  daughter  of  a man  of  a different  caste, 
but  can  consort  with  one  of  his  own  caste  ; 
after  a third  he  cannot  resort  to  anyone, 
of  his  own  or  another  caste,  for  pleasure 
or  for  a son.  The  comm,  on  KfjJS.  xviii. 
6.  27  explains  rama  as  a £udra  wife,  but 
this  seoms  not  borne  out  by  any  proba- 
bility ; in  TA.  v.  8.  13,  after  the  prohi- 
bition of  intercourse  with  a rdmd  follows 
the  phrase  nasya  rama  ucchistam  pibet, 
whence  Weber  ( Ind , Stud.  x.  74)  suggests 
that  a ramaniyd  is  the  sense  of  rdmd,  as 
the  scholiasts  believe  ; PW.  vi.  326  hesi- 
tates between  ‘ dark  ’,  i.e.  low  birth,  and 
delightful,  lovely.  The  sense  seems  to 
require  that  the  seed  would  be  wasted, 
and  if  so  presumably  the  reforenco  is  to 


a Hetaira.  The  reference  to  another’s 
wife  causes  Weber  {Ind.  Stud.  x.  83,  84) 
to  attack  Indian  morality,  and  Del- 
briick  has  replied  ; see  Die  indogerman- 
ischen  Verwandtschaflsnamen,  pp.  545  seq. 
He  lays  stress  on  stri  as  meaning  either 
wife  or  daughter  or  other  female  under 
a man’s  protection.  Cf.  Vedic  Index , i.  396, 
397. 

2 For  this  verse  cf.  Ap^S.  xvii.  23.  9 ; it  is 

found  in  various  shapes  repeatedly  in  the 
other  Sahhitas,  but  not  in  TS. ; see  MS. 
i.  4. 1 ; ii.  12.  3 (M^S.  i.  4.  2.  21  ; vi.  2.  4) ; 
KS.  v.  4 ; xviii.  18  ; xxxii.  4 ; xl.  3 ; VS. 
xviii.  56  ; KfS.  xviii.  6.  19  ; in  Ap£S.  iv. 
12.  10  it  appears  as  bhrgubhir  dravinoda 
vasubhir  afiroan  atharvabhih,  in  the  second 
part  VS.  comes  nearest,  but  has  nah, 
pritasya,  and  d gameh.  B£S.  x.  42  places 
this  verse  after  the  next,  and  both  in 
close  proximity  to  TS.  v.  5.  8. 

3 See  Ap£S.  xvii.  12. 12  ; B£S.  x.  49  ; A£S.  v. 

9.  1 ; vii.  9.  1 ; with  dhdt  the  verse 

is  found  in  KS.  xl.  6 ; as  here  in  AB.  ii. 


4G3] 


Miscellaneous  Rules 


[ — v.  6. 10 


v.  6.  9.  a That 1 fire  which  is  kept  in  the  pan  is  consecrated  of  fires ; if 
lie  were  to  put  it  down  their  embryos  would  be  liable  to  abortion,  and  that 
would  be  like  descending  after  consecration.  He  sets  it  on  a throne,2  to  sup- 
port and  prevent  the  falling  of  embryos,  and  he  makes  thus  a consecration. 

b (The  fire)  in  the  pan  is  an  embryo,  the  sling  is  the  womb ; if  he  were 
to  remove  the  pan  from  the  sling,  he  would  strike  the  embryo  from  the 
womb  ; the  sling  has  six  ropes ; man  is  sixfold  [1],  the  body,  the  head,  four 
limbs;  verily  in  himself  he  bears  it. 

c The  fire  is  Prajapati,  his  breasts  are  the  pan  and  the  mortar ; his 
offspring  live  on  them  ; in  that  he  puts  down  the  pan  and  the  mortar,  with 
them  the  sacrificer  milks  the  fire  in  yonder  world. 

d The  fire  is  the  year,  its  bricks  are  arranged  threefold,  those  of 
Prajapati,  of  Visnu  [2],  of  Vi<;vakarman ; the  Prajapati  (bricks)  are  the 
days  and  nights ; in  that  he  keeps  (the  fire)  in  the  pan,  he  puts  down  the 
Prajapati  (bricks) ; in  that  he  takes  up  the  kindling-sticks,  and  the  trees 
are  Visnu’s,  verily  he  puts  down  the  Visnu  (bricks) ; in  that  he  piles  the 
fire  with  bricks,  and  Vi^vakarman  is  this  (earth),  verily  he  puts  down  the 
V^vakarman  (bricks).  Therefore  they  say,  ‘ Threefold  is  Agni.’ 

e This  thus  should  the  sacrificer  himself  pile ; if  another  pile  his  fire, 
if  he  should  not  prosper  him  with  sacrificial  gifts,  he  would  appropriate  his 
fire ; him  who  piles  his  fire  he  should  prosper  with  sacrificial  gifts ; verily 
thus  he  preserves  his  fire. 

v.  6.  10.  Prajapati3  piled  the  fire  as  the  year  by  the  seasons ; by  the  spring 
he  piled  its  front  half,  by  the  summer  its  right  wing,  by  the  rains  its  tail, 
by  the  autumn  its  left  wing,  by  the  winter  its  middle.  By  the  Brahman 
class  he  piled  its  front  half,  by  the  lordly  class  its  right  wing,  by  cattle  its 
tail,  by  the  people  its  left  wing,  by  hope  its  middle.  He  who  knowing  thus 
piles  the  fire  piles  it  with  the  seasons ; verily  he  wins  all  [1]  ; they  hearken 
to  him  who  has  piled  the  fire,  he  eats  food,  he  is  resplendent.  The  first 
layer  is  this  (earth),  the  mortar  the  plants  and  trees ; the  second  is  the 
atmosphere,  the  mortar  the  birds ; the  third  is  yonder  (sky),  the  mortar  the 
Naksatras;  the  fourth  the  sacrifice,  the  mortar  the  sacrificial  fee  ; the  fifth 


38.  6,  7 ; in  b KS.  has  anutaksisuh , as  cor- 
rected by  Caland,  AB.  has  achidrokthd 
kavayah  gansan  • in  c AB.  has  nithan  nesat. 

1  Cf.  for  § 1,  KS.  xix.  11 ; KapS.  xxxii.  1 ; 
MS.  iii.  2.  1.  This  section  contains  mis- 
cellaneous matter  ; (1)  the  placing  of  the 
pan  on  a throne  is  explained,  cf.  TS.  v. 
2.  1.  5;  (2)  the  ropes  of  the  sling  are 
mentioned,  cf.  TS.  v.  1.  10.  8 ; (3)  the 
mortar  and  pan  are  explained,  cf.  TS.  v. 
2.  8.  7 ; 9.  1.  (4)  the  threefold  character 


of  the  fire  is  briefly  explained  ; (5)  the 
need  of  Daksinas  is  insisted  on. 

2 The  reading  dsandi  is  certain  ; KS.  has  the 

obvious  asandyam,  and  the  only  possible 
explanation  is  that  asandisadayati  was 
felt  as  like  gvetikurute  as  a sort  of  com- 
pound, ‘ he-puts-on-a-chair.’  The  word 
dsandlsad  may  have  helped  the  formation. 

3 Cf.  KS.  xxii.  4;  MS.  iii.  4.  8.  This  section 

contains  a general  celebration  of  the  fire 
piling. 


v.  6.  10 — ] 


[464 


The  Piling  of  the  Fire  Altar 

the  sacrificer,  the  mortar  offspring ; if  he  were  to  pile  it  with  three  layers, 
he  would  obstruct  the  sacrifice,  the  fee,  the  self,  offspring ; therefore  should 
it  be  piled  with  five  layers  ; verily  he  preserves  all.  In  that  there  [2]  are 
three  layers,  (it  is)  since  Agni  is  threefold  ; in  that  there  are  two  (more),  the 
sacrificer  has  two  feet,  (it  is)  for  support ; there  are  five  layers,  man  is  five- 
fold ; verily  he  preserves  himself.  There  are  five  layers,  he  covers  (them) 
with  five  (sets  of)  mortar,  these  make  up  ten,  man  has  ten  elements ; 1 he 
preserves  man  in  his  full  extent.  Again  the  Viraj  has  ten  elements,  the 
Viraj  is  food ; verily  he  finds  support  in  the  Viraj  and  the  eating  of  food. 
The  sixth  layer  is  the  year,  mortar  is  the  seasons  ; there  are  six  layers,  six 
(sets  of)  mortar,  they  make  up  twelve,  the  year  has  twelve  months ; verily 
he  finds  support  in  the  year. 


The  Horse  Sacrifice  (continued) 

v.  6.  11.  The2  red,  the  dark  red,  the  jujube  red,  these  are  for  Prajapati ; 
the  brown,  the  reddish-brown,  the  parrot  brown,  these  are  for  Rudra.  The 
white,  the  white-eyed,  the  white-necked,  these  have  the  fathers  as  their 
deities.  Three  black  barren  cows  are  for  Varuna,  three  white  barren  cows 
for  the  Sun  ; the  dusky-spotted  3 hornless  ones  are  for  Mitra  and  Brhaspati. 
v.  6.  12.  The  4 dappled,  the  one  with  cross-lines  dappled,  the  one  with 
dappled  marks  running  up,  these  are  for  the  Maruts ; the  bright,5  the 
ruddy  woolled,  the  white,  are  for  Sarasvati ; the  piebald,  the  grey  piebald, 
the  slightly  piebald,  these  are  for  the  All-gods ; three  dark  batTen  cows  are 
for  Pusan,  three  ruddy  barren  cows  for  Mitra ; the  red- spotted  hornless 
ones  are  for  Indra  and  Brhaspati. 

v.  6.  13.  The  6 white  limbed,  the  one  with  white  limbs  on  one  side,7  the  one 
with  white  limbs  on  both  sides,  these  are  for  Indra  and  Vayu  ; the  one 
with  white  ear-holes,  that  with  one  white  ear-hole,  the  one  with  both  white 
ear-holes,  they  are  for  Mitra  and  Varuna ; the  one  with  a pure  tail,  the  one 
with  a completely  pure  tail,  the  one  with  a tail  in  lumps,8  these  are  for  the 
Atjvins  ; three  barren  cows  of  varied  colours  are  for  the  All-gods,  three  white 
for  the  supreme  lord ; the  white-spotted  hornless  ones  are  for  Soma  and  Pusan. 


1 No  doubt  as  in  the  comm,  the  seven  Pranas 

in  the  head,  two  avancau,  and  the 
navel. 

2 Cf.  KSAijvamedha,  ix.  1 ; MS.  iii.  13,  3 ; 

VS.  xxiv.  2.  3.  In  this  section,  as  in  TS. 

v.  5.  11-24  KS.  differs  from  TS.  only  in 

readings.  There  are  ten  sets  of  eighteen 

each,  half  of  the  animals  being  fastened 

on  the  south,  half  on  the  northern  stakes  ; 

seo  B£S.  xv.  23. 


3  i.e.  with  a mark  painted  on  the  forehead, 
according  to  the  comm. 

* Cf.  KSA9vamedha,  ix.  2 ; MS.  iii.  13.  3,  5; 
VS.  xxiv.  2,  4. 

6 lavanavarnah  according  to  the  comm. 

0 Cf.  ICSA9vamedha,  ix.  3 ; MS.  iii.  13.  G ; 
VS.  xxiv.  5. 

7 The  comm,  explains  as  white  on  one  place, 

not  on  another,  of  the  limb,  and  so  on. 

8 fuklafukla,  comm. 


465]  The  Animal  Victims  at  the  Horse  Sacmjiee  [ — v.  6.  18 

v.  6.  14.  The  1 humped,  the  bull,  the  dwarf  (animal),  these  are  for  Indra 
and  Varuna  ; the  one  with  white  hump,  the  white-backed,  the  white-rumped, 
these  are  for  Indra  and  Brhaspati ; the  white-footed,  the  white-lipped,  the 
white-browed,  these  are  for  Indra  and  Visnu;  the  three  white-flecked 2 
barren  cows  are  for  Vi^vakarman  ; the  three  with  piebald  bellies  are  (to  be 
offered)  to  Dhatr ; the  white-spotted  hornless  ones  are  for  Indra  and 
Pusan. 

v.  6.  15.  Three3  long-eared4  ones  are  for  Yama;  three  white-footed 5 for 
Soma ; three  ichneumons  are  (to  be  offered)  to  Agni,  the  youngest ; three 
ruddy  eighteen-month-old  (sheep),  these  are  for  the  Vasus;  three  red  galli- 
nules,  these  are  for  the  Rudras ; the  brown-spotted  hornless  ones  are  for 
Soma  and  Indra. 

v.  6.  16.  Three  6 small-eared 7 are  for  Visnu;  three  with  red-tipped  ears8 
are  (to  be  offered)  to  Visnu,  the  wide  strider  ; three  with  dewlaps  9 are  (to  be 
offered)  to  Visnu,  the  wide  goer  ; three  of  two  and  a half  years  old  are  for 
the  Adityas ; three  of  three  years  old  are  for  the  Angirases;  the  yellow- 
spotted  hornless  ones  are  for  Indra  and  Visnu. 

v.  6. 17.  To 10  Indra,  the  king,  are  (to  be  offered)  three  white-backed ; to 
Indra,  the  overlord,  three  with  white  humps ; to  Indra,  the  self-ruler, 
three  with  white  buttocks  ; three  four-year-old11  (cows)  are  for  the  Sadhyas  ; 
three  draught  cows  are  for  the  All-gods ; the  black-spotted  hornless  ones  are 
for  Agni  and  Indra. 

v.  6.  18.  To12  Aditi  are  (to  be  offered)  three  ruddy-spotted;13  to  IndranI 
three  black-spotted ; to  Kuhu  three  red-spotted ; three  calves  to  Raka  ; three 
heifers  to  Sinivali ; the  red-spotted  hornless  ones  are  for  Agni  and  Visnu. 


1 Cf.  KSAijvamedha,  ix.  4;  MS.  iii.  16.  7,  8 ; 
VS.  xxiv.  6,  7. 

8  sidhma  denotes  a white  spotted  beast,  with 
patches  like  those  of  leprosy ; cf.  sidh- 
mala,  ‘ leprous  ’,  Vedic  Index,  ii.  449. 

3 Cf.  KSA9vamedha,  ix.  5 ; MS.  iii.  13.  4. 

* The  version  of  the  comm,  chinnakarnah  is 
wholly  improbable ; the  ‘ eared  ’ ones  are 
ones  with  distinctive,  long  ears  ; cf.  its 
use  in  TS.  i.  8.  9.  3 ; AV.  v.  13.  39  (of  the 
hedgehog) ; Bhask.  has  mahakarnd  ity  eke. 

5 fvetapadah  is  the  version  of  the  comm.  The 

acc.  form  is  illogical  and  may  be  com- 
pared with  paianga  (for  whose  origin  cf. 
Wackernagel,  Altind.  Gramm,  ii.  i.  201, 
202),  sdranga,  pifdnga. 

6 Cf.  KSAgvamedha,  ix.  6 ; MS.  iii.  13.  5 ; 

VS.  xxiv.  4. 

7 The  use  of  funthakarna  in  MS.  and  VS.  shows 

with  the  context  that  ears  must  be  alluded 

23  [h.o.s.  19J 


to ; the  comm,  have  dvestitakamd  alpakdyd 
ity  eke. 

8 VS.  (xxiv.  4)  has  addhydlohakartiah,  MS. 

adhirudhdkarnah,  the  sense  must  be  un- 
certain ; the  comm,  have  karnopari  prraru- 
dhakarndh. 

9 The  comm,  has  lambamdnapuchah,  ‘ with 

dangling  tail’,  not  0 kurcah  as  Weber  sug- 
gested and  as  Bhask.  has;  the  sense  is 
uncertain.  The  comm,  on  K£S.  xvi.  1.  38 
gives  lapsuda  as  kurca,  and  <^B.  vi.  2.  2.  15 
supports  this. 

10  Cf.  KSA9vamedha,  ix.  7 (which  inter- 

changes the  last  sentence  of  17  and 
16). 

11  Explained  in  the  comm,  as  three  and  a half 

years  old,  pasthauhi  denotes  ‘ four  years 
old  see  Vedic  Index,  i.  511  ; ii.  515. 

18  Cf.  KSA9vamedha,  ix.  8. 

13  The  accent  is  that  of  Panini,  vi.  2.  3. 


[466 


v.  6.  19 — ] The  Horse  Sacrifice 

v.  6.  19.  Three  1 reddish-brown  ones  are  for  Soma ; to  Soma,  the  king,  are 
(to  be  offered)  three  dappled  ones  ; the  cloud -formed  are  for  Parjanya ; 
three  goats  with  dewlaps 2 are  (to  be  offered)  to  Indram  ; three  ewes  are 
for  Aditi ; those  of  auspicious  mark  and  hornless  are  for  sky  and  earth, 
v.  6.  20.  There3  are  three  black-spotted  for  Varuna;  to  Varuna,  the  king, 
are  (to  be  offered)  three  red-spotted  ; to  Varuna,  destroyer  of  foes,  three 
ruddy-spotted  ; three  of  varied  colours  are  for  the  All-gods ; three  dappled 
for  all  the  deities ; the  white-spotted  hornless  ones  are  for  Indra  and  Surya.4 
v.  6.  21.  To5  Soma,  self-ruler,  there  are  (to  be  offered)  two  oxen  which 
drag  the  cart ; to  Indra  and  Agni,  the  givers  of  force,  two  camels ; 6 to 
Indra  and  Agni,  givers  of  might,  two  sheep  7 that  drag  the  plough ; two 
heifers  are  for  earth ; to  the  quarters  are  (to  be  offered)  two  mares ; 
two  heifers  are  for  earth;  two  females  are  for  the  Viraj  ;8  two  heifers  are 
for  earth  ; two  oxen  that  drag  the  carriage9  are  (to  be  offered)  to  Vayu  ; 
two  black,  barren  cows  are  for  Varuna;  two  bulls  with  high  horns, 
destructive,10  are  for  the  sky. 

v.  6.  22.  In  11  the  morning  eleven  beasts  of  the  ox  kind  are  offered  ; the 
goat  with  spots,  the  blue  jay,  the  Vidigaya,12  these  are  for  Tvastr.  For 


1 Cf.  KSA^amedha,  ix.  9 ; VS.  xxiv.  6. 

2 KS.  has  malangah  as  read  here  in  most 

MSS.  and  clearly  in  the  comm.,  which 
has  mahakdydh ; the  word  must  be 
genuine,  but  its  sense  uncertain  ; it  must 
denote  a mark  of  some  sort ; mangdlah  of 
some  MSS.  is  not  really  a Vedic  word 
before  the  Sutra  period.  For  the  forma- 
tion cf.  pifdnga,  sdrdnga,  &c.,  above  15. 

3 Cf.  KSAijvamedha,  ix.  10. 

4 aindrdsaurdh,  comm, 

6  Cf.  KSAijvamedha,  x.  1 ; B^S.  xv.  23,  where 
on  the  ground  of  the  reading  of  the  catur- 
vinfatim  pafun,  and  the  note  of  the  Sutra 
regarding  the  number  of  animals,  Caland 
suggests  a lacuna  here.  Cf.  xv.  26. 

6 The  comm,  renders  merely  as  fakatavahinoh 

sahakdritvena  purogamiyugavodhdrau ; for 
the  camel  see  Vedic  Index,  i.  104. 

7 These  are  small  oxen  like  sheep  according 

to  the  comm.  They  and  the  rest  are  let 
go  after  the  Paryagnikarana ; see  B^S. 
xvi.  28  and  TS.  vii.  4.  12  ; p.  611,  n.  1. 

8 KS.  has  vairdje  for  vairdji ; the  comm,  ex- 

plains purusi  as  man  and  woman,  and  so 
also  Bhiiskara;  but  that  will  not  do,  unless 
Sayana  on  TB.  iii.  9.  8 is  right  in  seeing 
in  the  freeing  there  of  the  purusa  a refer- 
ence to  this  passage,  which  is  not  very 


likely.  Mahabharata,  xii.  25.  42  gives 
wddhastriyah  as  offered,  which  raises  the 
same  point ; see  Eggeling,  SBE.  xliv, 
xxviii,  n.  1. 

9 So  the  comm,  as  opposed  to  a mere  wagon 

(anas)  for  goods. 

10  ‘ Round  whom  people  die  ’ is  the  natural 

sense  (cf.  the  daiva  parimara  of  £A.  iv.  1 1 ; 
the  brahmanah  parimara  of  AB.  viii.  28  ; 
TU.  iii.  10.  4).  The  comm,  thinks  it 
means  cattle,  whose  oldest  and  younger 
offspring  both  die.  aradya  is  dub. 

11  Cf.  KSAijvamedha,  x.  2.  This  section 

contains  the  names  of  the  animals  to 
be  offered  on  the  third,  the  Atiratra, 
day  of  the  A9vamedha ; it  is  not  in- 
cluded in  the  set  of  Aikada9ins  which 
fill  TS.  v.  6.  11-20  (the  term  is  found  in 
Ap£S.  xx.  13.  13,  and  Garbe  (iii.  316) 
interprets  it  incorrectly  as  covering  21- 
24),  or  in  the  Dvandins  of  TS.  v.  6.  21 
(cf.  Ap£S.  xx.  15.  5) ; the  animals  in 
this  case  fall  to  be  offered  at  the  great 
stake,  the  Agnistha,  unlike  those  of  the 
Aikada9ins,  sets  of  eighteen  apiece  ; see 
TB.  iii.  9.  1 and  2. 

12  A kind  of  cock,  according  to  the  comm.  ; 

KS.  has  kikidimvidigayah  with  a dual, 
which  makes  the  animal  into  one  ! 


467]  The  Animal  Victims  at  the  Season  Sacrifices  [ — v.  7.  l 

Surya  there  are  nine  white  barren  cows  to  be  offered  ; those  for  Agni, 
Indra  and  Agni,  and  the  A9vins  are  offered  at  the  great  stake, 
v.  6.  23.  There  1 are  three  reddish-brown  ones  for  spring ; three  dappled 
ones  for  summer ; three  piebald  (deer)  for  the  rains ; three  dappled  for 
autumn;  three  with  dappled  thighs  for  winter;  three  smeared  over2  for 
the  cool  season ; to  the  year  are  (offered)  those  with  hanging  bellies.3 


PRAPATHAKA  VII 


The  Piling  of  the  Fire  Altar  (continued) 


v.  7. 1.  a ‘He4  who  piles  the  fire  without  regard  to  the  deity  falls  a victim 
to  the  deities  ; he  becomes  poorer  ; he  who  (piles  it)  according  to  the  deity 
does  not  fall  a victim  to  the  deities ; he  becomes  richer.  With  a Gayatri 
(verse) 5 addressed  to  Agni  should  he  stroke  the  first  layer  ; with  a Tristubh 
the  second ; with  a Jagati  the  third  ; with  an  Anustubh  the  fourth  ; with 
a Pankti  the  fifth  ; verily  he  piles  the  fire  according  to  the  deity.  He  falls 
not  a victim  to  the  deities  ; he  becomes  richer.  This  is  the  dividing  of  the 
sacrificial  food  ; the  food  is  cattle,  and  he  piles  it  with  cattle  [1]. 

b He  who  piles  the  fire  after  announcing  to  Prajapati  does  not  go  to 
ruin.  The  horses  should  stand  on  either  side,  on  the  left  the  black,  on  the 
right  the  white ; having  offered  them  he  should  put  down  the  bricks ; 


1 Cf.  KSAijvamedha,  x.  3.  These  are  the 
beasts  for  the  sacrifices  every  two  months 
to  the  seasons  and  the  year ; see  Ap£S. 
xx.  23.  10-12,  who  treats  of  it  just 
before  the  end  of  the  Aijvamedha. 

9 The  sense  is  uncertain;  the  comm,  has 
samkirnavarnah,  and  this  agrees  with  the 
fact  that  the  rest  of  the  animals  are 
described  by  colours,  and  discredits  the 
identification  with  apiripta  suggested  in 
MW. 

5 Perhaps  rather  ‘ with  hanging  dewlaps 

4 In  TS.  v.  7.  1-10  the  fire  ritual  is  resumed 
from  v.  6. 10.  This  section  gives  (1 ) a sup- 
plement to  TS.  v.  2.  10  as  to  the  Mantras 
for  each  piling  ; it  is  based  on  TB.  iii.  11. 
6.  3,  where,  and  not  in  TS.,  the  Mantras 
make  their  appearance  ; (2)  it  supple- 
ments TS.  v.  2.  6 by  the  description  of 
the  part  played  by  the  horses  in  the  rite ; 

(3)  it  describes  the  giving  of  a gold 


vessel  to  the  Brahman,  see  Ap£S.  xvii. 
23.  5. 

‘ The  verses  are — 

(1)  agne  devan  ihd  vaha  jajndno  vrktabarhise  I 
dsi  hota  na  idyah  II 

(2)  aganma  maha  manasd  ydvistham  yo  dldaya 

samiddha  sve  durone  I 
citrabhdnu  rodasl  antar  uni  svahutam  vif- 
rdtah  pratyancam  II 

(3)  medhakardm  vidathasya  prasadhanam  agnim 

hotdram  paribhdtamam  matirn  I 
team  drbhasya  harisah  samandm  it  team 
mahi  vrnate  naro  nanyam  tvat  II 

(4)  manusrdt  tvd  ni  dhimahi  I manvsvat  sam 

idhimahi  I ague  manusvdd  angirah  I devan 
devdyate  yaja  II 

(5)  agnir  hi  vajinam  vife  I daddti  vi<p:dcar*anih  I 

agni  raye  svdbhuvam  I sa  prito  ydti  varyam,  I 
isam  stotfbhya  a bhara. 

They  are  again  referred  to  in  TS.v.  7. 9.  L 


[468 


v.  7.  l — ] The  Piling  of  the  Fire  Altar 


that  is  the  form  of  Prajapati,  the  horse  is  connected  with  Prajapati ; verily 
having  announced  to  Prajapati  in  real  presence  he  piles  the  fire,  he  does  not 
go  to  x-uin ; the  white  horse  is  the  form  of  day,  the  black  of  night ; the 
bricks  are  the  form  of  day  [2],  the  mortar  of  night;  when  about  to  put 
down  the  bricks  he  should  stroke  the  white  horse,  when  about  to  put  down 
the  mortar  he  should  stroke  the  black  ; verily  with  the  days  and  nights  he 
piles  it. 

c A golden  vessel  full  of  honey  he  gives,  (saying),  ‘ May  I be  possessed 
of  honey  ’ ; with  (a  verse)  addressed  to  Surya,  containing  the  word 
‘brilliant’,1  he  should  gaze  (on  it);  verily  it  becomes  brilliant  in  the 
midday ; he  causes  the  horse  to  sniff  it ; Indra  is  yonder  sun,  Prajapati 
is  he ; the  horse  is  connected  with  Prajapati ; verily  he  wins  him 
straightway. 

v.  7.  2.  a To 2 * thee,  0 Agni,  the  bull,  the  wise, 

I have  come,  generating  thee  ever  new  ; 

Be  our  household  rites  not  halting  ; 

With  thy  keen  holy  power  sharpen  us.s 

The  bricks  are  cattle,  in  each  layer  he  puts  down  a bull  (brick) ; verily  in 
his  sacrifice  he  makes  a pairing  for  propagation ; therefore  in  every  herd 
there  is  a bull. 

b The  image  of  the  year 
Which  men  revere  in  thee,  O night, 

Making  his  offspring  rich  in  heroes, 

May  he  obtain  all  life. 

He  puts  down  this  Prajapati  (brick)  [1] ; the  sole  eighth  day  is  this 
(earth) ; in  that  food  is  made  on  the  sole  eighth  day,  he  wins  it  thereby ; 
this  is  the  wish  cow  of  Prajapati ; verily  by  it  the  sacrificer  in  yonder 
world  milks  the  fire.4 


1 The  verse  is  given  in  full  at  TS.  ii.  4.  14  p. 

2 This  section  contains  more  disconnected 

fragments : (1)  the  putting  down  of  a 

bull  brick  in  each  layer  is  prescribed ; 
(2)  the  putting  down  of  a Prajapatya 
brick  is  laid  down,  supplementing  TS.  v.  4. 
1,  as  the  previous  part  supplements  v.  1. 
10  ; (3)  the  lighting  of  the  fire  with  sticks 
is  prescribed,  supplementing  TS.  v.  4.  1 ; 
(4)  the  deposit  of  five  Ajyani  bricks,  one 
in  the  centre  and  one  on  each  quarter, 
is  prescribed,  in  each  case  the  Mantras 
being  cited  in  full  ; (5)  the  Agrayana 
offering  is  mentioned  with  its  deities. 
For  (1)  see  Ap£S.  xvi.  33.  7 ; xvii.  9.  3 ; 
M£S.  vi.  1.  8 ; for  (2)  see  Ap9S.  xvi.  9.  3 ; 


PGS.  iii.  2.  2;  AGS.  ii.  15.  9;  MGS.  ii. 

8.  4 ; for  ;3)  see  Ap^S.  xvi.  11.  1 ; M£S. 
vi.  1.  4 ; for  (4)  see  Ap^S.  xvii.  9.  4 ; 
PGS.  iii.  1.  2 ; GGS.  iii.  8.  10  ; KhGS.  iii. 
3.  7 ; for  (5)  see  Ap^S.  vi.  30.  8 ; A£S.  ii. 

9.  10;  B^S.  iii.  12  ; Hillebrandt,  Ritual- 
litteratur,  pp.  119,  120. 

3 Also  in  KS.  xl.  2,  which  has  nau. 

4 This  is  as  regards  a and  b identical  with 

A V.  iii.  10.  3,  which  however  ends  with 
updsmahe ; MP.  ii.  2.  18  has  yajamahc ; 
PGS.  iii.  2.  2 pratimd  yd  tam  ratrim  upds- 
mahe ; the  second  half- verse  differs,  which 
explains  the  difficulty  of  construction  ; 
tayd  must  be  understood. 


469] 


Miscellaneous  Rites 


[— v.  7.  2 


c With  the  light  wherewith  the  gods  went  upward, 

Wherewith  the  Adityas,  the  Vasus,  the  Rudras, 

Wherewith  the  Ahgirases  attained  greatness, 

With  that  let  the  sacrificer  go  in  prosperity.1 

The  fire  is  piled  for  the  world  of  heaven  [2]  ; (with  the  words)  ‘ With 
the  light  wherewith  the  gods  went  upwards  ’,  he  lights  the  fire  in  the  pan ; 
verily  he  puts  down  the  bricks  connected  with  the  trees,  to  win  the  world 
of  heaven. 

d (Homage)  to  the  hundred-weaponed,  him  of  a hundred  powers, 

Him  of  a hundred  aids,  the  overcomer  of  hostility, 

To  Indra  who  shall  lead  us  over  all  obstacles 
Through  autumns  without  fail.2 

c The  four  paths  going  to  the  gods 
Which  stretch  between  sky  and  earth, 

To  him,  O gods,  do  ye  all  accord  us 

Who  brought  to  them  unfailing  power  and  untirelessness  [3].3 

/ Summer,  winter,  and  spring  for  us, 

Autumn,  the  rains  be  favourable  for  us  ; 

May  we  enjoy  the  favour  and  protection 
Of  these  seasons  through  a hundred  autumns.4 

g To  the  Idu  year,  the  complete  year,  the  year 
Pay  ye  honour  great ; 

In  their  lovingkindness  that  are  worthy  of  sacrifice 
May  we  long  be  unfailing,  unsmitten.5 

h Better  than  good  have  the  gods  brought  together  ; 

With  thee  as  aid  may  we  win  thee  ; 

Do  thou,  wonder-working,  O drop  [4],  enter  us, 

Be  propitious  and  kindly  to  our  children,  our  descendants.6 


1 Also  in  KS.  xxii.  10 ; MS.  ii.  7. 12,  the  latter 
having  yajamanah  and  yaniu.  a is  found 
in  AY.  xi.  1.  37  with  dyarn  for  urdhvah. 

• Found  in  KS.  xiii.  15,  but  in  c that  has 
’nayat  for  ajltdn  and  ends  vigtasya  duritasya 
pdram.  For  the  want  of  accent  on  nesat, 
Weber  ( Ind . Stud.  xiii.  93)  compares  TS. 
i.  5.  10  a ; iv.  3.  11  k. 

3 In  KS.  xiii.  15  a slightly  similar  line  is 

found.  This  occurs  in  SMB.  ii.  1.  10, 
which  has  ajijim  diahdh ; AY.  vi.  55.  1 is 
generally  parallel. 

4 Also  in  9GS.  iv.  18.  1 (with  t a)  ; SMB.  ii. 

1.  11 ; a somewhat  similar  line  occurs  in 


AV.  vi.  55.  2;  PGS.  iii.  2.  2 has  a 
different  b and  ends  with  vasema.  KS. 
xiii.  15  has  vasanto  grismo  madhumanti 
varsag  garad  hemantas  suvite  dadhata. 

5 In  AV.  vi.  55.  3 the  first  is  ida  ; in  SMB.  ii. 

1.  12  id  ; PGS.  iii.  2.  2 has  the  five  sam, 
pari,  ida,  id,  and  vatsaraya ; AV.  in  d has 
dpi  bhadre  saumanase  syama.  KS.  xiii.  15 
has  sam,  pari,  ida,  anu,  ud.  Cf.  Vedic 
Index,  ii.  412. 

6 This  occurs  in  TB.  ii.  4.  8.  7 ; KS.  xiii.  15 

in  c and  d reads  sa  nah  pito  madkumdft 
d vigeha  givas  tokdya  lame  na  edhi.  Cf.  also 
SMB.  ii.  1. 13. 


v.  7.  2 — ] The  Piling  of  the  Fire  Altar  [470 

i He  puts  down  these  unfailing  (bricks),  they  are  the  gods  uncon- 
quered ; verily  he  enters  them  ; he  is  not  conquered.1 

k The  theologians  say,  ‘ Since  the  months,  the  half-months,  the  seasons, 
the  years  cook  the  plants,  then  why  is  the  offering  of  first-fruits  made  to 
other  deities  ? ’ The  gods  conquered  these  (plants) ; if  he  were  to  offer 
to  the  seasons,  he  would  cause  strife  with  the  gods  ; having  offered  the 
offering  of  first-fruits,  he  offers  these  libations ; verily  he  delights  the 
half-months,  the  months,  the  seasons,  the  year ; he  does  not  cause  strife 
with  the  gods.  ‘ Better  than  good  have  the  gods  brought  together  ’,  he 
says,  for  the  eating  of  the  offering,  to  prevent  the  defeat  of  the  sacrificer.2 

v.  7.  3.  a Thou 3 art  the  thunderbolt  of  Indra,  slaying  foes ; 

Guarding  our  bodies,  lying  in  wait ; 

He  who  in  east,  south,  west, 

In  the  north,  as  a foe  plots  against  us, 

May  he  strike  on  this  rock.4 

The  gods  and  the  Asuras  were  in  conflict ; the  Asuras  sought  to  force 
them  from  the  quarters  ; the  gods  repelled  them  with  arrow  and  thunder- 
bolt ; in  that  he  puts  down  the  thunderbolt  (bricks),  he  repels  his  foes  with 
arrow  and  thunderbolt ; in  the  quarters  [1]  he  puts  down ; verily  he  puts 
round  him  those  citadels  of  the  gods,  which  guard  the  body. 
b O Agni  and  Visnu, 

May  these  songs  gladden  you  in  unison  ; 

Come  ye  with  radiance  and  strength.5 

The  theologians  say,  ‘ Since  they  do  not  offer  to  any  deity,  then  what 
deity  has  the  stream  of  wealth'?’  Wealth  is  Agni,  this  stream  is  his; 
wealth  is  Visnu,  this  stream  is  his ; with  a verse  addressed  to  Agni  and 
Visnu  he  offers  the  stream  of  wealth ; verily  he  unites  them  with  their 
proper  portions ; verily  also  [2]  he  makes  this  libation  to  have  an  abode ; 
he  wins  that  for  desire  of  which  he  makes  this  offering.  The  fire  is  Rudra ; 
now  two  are  his  bodies,  the  dread  the  one,  the  auspicious  the  other  ; in  that 
he  offers  the  Qatarudriya,  he  soothes  with  it  his  dread  form  ; in  that  he  offers 


1 fiyato  is  presumably  from  jyai,  but  the  play 

on  the  two  roots  is  noteworthy. 

2 For  the  Agrayana,  where  the  verse  is  used, 

see  Ap9S.  xi.  30.  8 ; TB.  i.  6.  1.  9.  Its 
presence  here  is  quite  out  of  place. 

3 This  section  (1)  prescribes  the  Mantras 

for  the  VajrinI  bricks,  which  naturally 

follow  TS.  v.  4. 1 ; (2)  describes  at  length 
the  Vasor  Dhara,  see  TS.  v.  4.  8 ; (3)  pre- 
scribes certain  gifts  for  the  priests.  See 
for  (l)Ap9S.  xvii.  9.  5,  6;  if  five  are 


used,  which  is  not  done  here,  uparistad 
is  used  for  the  zenith  ; B£S.  xv.  24  ; for 
(2)  see  Ap9S.  xvii.  17.  8 ; B^S.  x.  54  ; 
for  (3)  see  Ap^S.  xvii.  17. 10. 

4  Each  is  laid  down  in  a quarter  with  the 
proper  verse.  For  tanupa  nah  of  the  Pada, 
which  should  be  °panah,  see  Weber,  Ind. 
Stud.  xiii.  68  ; above  4.  2.  11  c;  3.  13  o. 

6 Found  also  in  full  above  at  TS.  iv.  7.  1 a ; 
the  repetition  is  here  significant. 


471] 


Miscellaneous  Rites 


[ — v.  7.  4 


the  stream  of  wealth,  he  delights  with  it  his  auspicious  form.  He,  who 
knows  the  support  of  the  stream  of  wealth  [3],  finds  support.  If  there  is 
any  butter  left  over,  in  it  he  should  cook  a mess  for  the  Brahmans,  four 
Brahmans  should  eat  it;  the  Brahman  is  Agni  Yai^vanara,  Va^vanara  is 
the  form  dear  to  Agni ; verily  he  establishes  it  in  his  dear  form.  He 
should  give  four  cows ; verily  with  them  the  sacrificer  in  yonder  world 
milks  the  fire. 

v.  7.  4.  a * To 1 thought  I offer  with  mind,  with  ghee  ’,2  he  says  ; the  oblation 
to  Vi^vakarman  is  called  the  undeceivable ; the  foe  cannot  deceive  him  who 
has  piled  ; verily  also  he  wins  the  gods. 

b ' O Agni,  to-day  (with  these  words)  3 he  offers  with  a Pahkti  verse, 
and  by  the  Pankti  and  the  libation  he  grasps  the  beginning  of  the  sacrifice. 

c ‘ Seven  are  thy  kindling-sticks,  O Agni ; seven  thy  tongues  he  says  ; 4 * 
verily  he  wins  the  Hotr’s  offices.  Agni  went  away  from  the  gods,  desiring 
a portion  [1]  ; to  him  they  assigned  this  as  a portion  ; that  is  the  Agnihotra 
of  Agni ; then  is  he  born  indeed  when  he  is  completely  piled.  Verily  to 
him  on  birth  he  gives  food  ; he  delighted  delights  him,  he  becomes  richer. 

d The  theologians  say,  ‘ Since  it  is  as  the  Garhapatya  that  (the  fire)  is 
piled,  then  where  is  its  Ahavaniya'?  ’ ‘ Yonder  sun  he  should  reply,  for  in 

it  they  offer  to  all  the  gods  [2].  He  who  knowing  thus  piles  the  fire 
straightway  makes  pleased  the  gods. 

e O Agni,  the  glorious,  lead  him  to  glory  ; 

Bring  hither  the  fame  that  is  Indra’s ; 

May  he  be  head,  overlord,  resplendent, 

Most  famed  of  his  equals.6 

With  look  auspicious  first  they  underwent 

Fervour  and  consecration,  the  seers  who  found  the  heavenly  light ; 

Thence  was  born  the  kingly  power,  might  and  force  ; 

May  the  gods  in  unison  accord  that  to  us. 

Disposer,  ordainer,  and  highest  [3]  onlooker, 

Prajapati,  supreme  lord,  the  ruler ; 

The  Stomas,  the  metres,  the  Nivids,  mine  they  call ; 

To  him  may  we  secure  the  kingdom.6 


1  In  this  section  (1)  is  explained  the  Mantra  in 

TS.  v.  5.  4.  3 ; (2)  then  a Mantra  in  TS. 
iv.  4.  4.  7 ; (3)  then  one  in  TS.  iv.  6.  5.  5 ; 
then  (4)  the  Ahavaniya  in  the  case  of  the 
fire  rite  is  said  to  be  the  sun,  and  (5)  the 
Mantras  and  Brahmana  of  the  Rastrablirt 

bricks  ; according  to  Ap<J3S.  xvii.  15.  7, 

between  TS.  iv.  6.  5 m and  «,  these  two 

verses  (a  and  6)  are  included  with  two 

oblations ; for  (5)  see  ibid.  xvii.  10.  2. 


2 See  for  another  use  of  the  verse  and  its  full 

text,  TS.  v.  5.  4.  3. 

3 For  the  full  text  of  this  verse  see  TS.  iv.  4. 

4  w in  another  use. 

4 For  the  text  see  TS.  iv.  6.  5 n.  This  verse 

follows  on  a and  b in  this  use.  See  Bf  S. 
x.  52. 

5 Cf.  9-iL  xii.  15-18,  an  inferior  version  of 

these  lines. 

6 The  Pada  a is  b of  TS.  iv.  6.  2b;  RV.  x.  82. 


V.  7.  4 — ] 


[472 


The  Piling  of  the  Fire  Altar 


Turn  towards  me,  come  to  me  ; 

May  he  be  your  ruler,  your  overlord  ; 

On  his  discernment  do  ye  depend  ; 

Upon  him  henceforth  do  ye  all  serve. 

He  puts  down  these  supporters  of  the  realm ; this  is  the  realm- 
supporting piling  of  the  fire ; verily  with  it  he  bestows  on  him  the 
kingly  power,  he  becomes  the  kingly  power,  the  kingly  power  does  not 
fall  away  from  him. 

v.  7.  5.  a Just1  as  a son  born  dies,  so  dies  he  whose  fire  in  the  pan  is 
extinguished.  If  he  were  to  make  it  by  friction,  he  would  divide  (the 
fire),  he  would  produce  a foe  for  him.  It  must  again  be  kindled  (with 
wood)  around ; verily  he  produces  it  from  its  own  birthplace,  he  does  not 
produce  a foe  for  him.  Darkness  seizes  on  him  whose  fire  in  the  pan  is 
extinguished,  darkness  is  death ; a black  garment,  a black  heifer  are  the 
sacrificial  fees ; verily  with  darkness  [1]  he  smites  away  the  darkness 
which  is  death.  Gold  he  gives,  gold  is  light ; verily  with  the  light  he 
smites  away  the  darkness ; moreover  gold  is  brilliance ; verily  he  confers 
brilliance  upon  himself. 

b Like  heavenly  light,  the  heat ; hail ! Like  heavenly  light,  the  Arka  ; 
hail ! Like  heavenly  light,  the  bright ; hail ! Like  heavenly  light,  the 
light ; hail ! Like  heavenly  light,  the  sun  ; hail ! 2 

The  fire  is  Arka,  the  horse  sacrifice  is  yonder  sun  [2]  ; in  that  he  offers 
these  libations  he  unites  the  lights  of  the  Arka  and  the  horse  sacrifice ; he 
indeed  is  an  offerer  of  the  Arka  and  the  horse  sacrifice,  for  whom  this  is 
done  in  the  fire. 

c The  waters  were  first  this  world,  the  moving ; 3 Prajapati  saw  this 
first  layer,  it  he  put  down,  it  became  this  (earth).  To  him  V^vakarman 
said,  ‘ Let  me  come  to  thee  ’ ; £ There  is  no  space  here  ’,  he  answered  [3]. 
He  saw  this  second  layer,  he  put  it  down,  it  became  the  atmosphere.  The 


2 ; for  the  nom.  stomdh,  cf.  Keith  on  AA. 
ii.  3.  8. 

1 This  section  contains  (1)  the  rule  for  the 
restoration  of  an  extinguished  fire  by 
fetching  it  again  from  the  Giirhapatya 
and  making  it  burn  with  wood ; (2)  the 
celebration  of  the  union  of  the  Arka 
and  A9vamedha,  which  is  paralleled  in 
KS.  xl.  13;  VS.  xviii.  60  (Mantra);  9B. 
ix.  4.  2.  18-26  ; (3)  the  five  layers  of  the 
fire  are  explained  ; including  also  notices 
of  the  Di<;yii  bricks  (TS.  iv.  4.  2 ; v.  3.  7); 
this  partly  covers  the  ground  of  TS.  v. 
6.  10  and  v.  6.  4.  2-6,  which  commences 


similarly  but  goes  on  to  emphasize  the 
creation  of  the  quarters. 

s Von  Schroeder  in  KS.  reads  each  as  svarna- 
gharmah  &c.,  for  no  obvious  reasons,  and 
clearly  wrongly.  Arka  denotes  the  fire 
sacrifice  as  opposed  to  the  horse  sacrifice. 
See  B9-  x.  62  ad  fin. ; and  cf.,  for  Arka,  TS. 
v.  3.  4.  6 ; 4.  8. 

3 Cf.  above,  TS.  vi.  6.  4.  2.  The  multiplication 
of  Prajapati  here  into  Paramesthin  and 
Vi9vakarman  is  a confirmatory  sign  of 
the  supplementary  character  of  the 
narrative. 


473] 


Miscellaneous  Rites 


[ — v.  7.  6 


sacrifice  said  to  Prajapati,  ‘ Let  me  come  to  thee  ’ ; ‘ There  is  no  space 
here’,  he  answered.  He  said  to  Viijvakarman,  ‘Let  me  come  to  thee.’ 
‘ In  what  way  wilt  thou  come  to  me?'  ‘By  the  regional  (bricks)  ’,  he 
replied.  He  came  with  the  regional  (bricks),  he  put  them  down,  they 
became  the  regions  [4].  The  supreme  lord  said  to  Prajapati,  ‘ Let  me  come 
to  thee  ’ ; ‘ There  is  no  space  here  ’,  he  answered.  He  said  to  Vi^vakarman 
and  the  sacrifice,  ‘ Let  me  come  to  you  two  ’ ; ‘ There  is  no  space  here 
they  answered.  He  saw  this  third  layer,  he  put  it  down,  it  became  yonder 
(world).  Aditya  said  to  Prajapati,  ‘ Let  me  come  to  thee  ’ [5]  ; ‘ There  is  no 
space  here’,  he  answered.  He  said  to  Vi^vakarman  and  the  sacrifice,  ‘Let 
me  come  to  you  two  ’ ; ‘ There  is  no  space  here  ’,  they  answered.  He  said  to 
the  supreme  lord,  ‘ Let  me  come  to  thee.’  ‘ In  what  way  wilt  thou  come  to 
me  1 ’ ‘ By  the  space-filler  ’,  he  replied.  He  came  to  him  by  the  space- 
filler  ; therefore  the  space-filler  is  unexhausted,  for  yonder  Aditya  is 
unexhausted  [6],  To  them  the  seers  said,  ‘ Let  us  come  to  you.’  ‘ In 
what  way  will  ye  come V ‘By  greatness ’,  they  replied.  To  them  they 
came  with  two  (more)  layers  ; (the  fire)  became  one  of  five  layers.  He 
who  knowing  thus  piles  the  fire  becomes  greater,  he  conquers  these  worlds, 
the  gods  know  him  ; moreover  he  attains  community  with  these  deities, 
v.  7.  6.  a The 1 fire  is  a bird  ; if  the  piler  of  the  fire  were  to  eat  of  a bird,  he 
would  be  eating  the  fire,  he  would  go  to  ruin.  For  a year  should  he  observe 
the  vow,  for  a vow  goes  not  beyond  a year. 

b The  fire  is  an  animal ; now  an  animal  destroys  him  who  moves  up  to 
it  face  to  face ; therefore  he  should  go  up  to  it  from  behind  while  it  is 
looking  towards  the  front,  to  pi-event  injury  to  himself. 

c ‘ Brilliance  art  thou,  grant  me  brilliance,  restrain  earth  [1],  guard  me 
from  the  earth.  Light  art  thou,  grant  me  light,  restrain  the  atmosphere, 
guard  me  from  the  atmosphere.  Heavenly  light  art  thou,  grant  me 
heavenly  light,  restrain  the  heavenly  light,  guard  me  from  the  sky  ’,  he 


1 This  section  contains  further  scattered  com- 
ments: (1)  the  rule  against  eating  of  bird’s 
flesh  is  laid  down  ; (2)  the  rule  that  the 
fire  is  to  be  stepped  on  from  the  west, 
i.e.  from  behind,  is  insisted  on,  in  sup- 
plement to  v.  2.  6.  1.  (3)  the  Mantras 

for  the  gold  bricks  are  given ; cf.  v.  2. 
8.  1 ; KS.  xl.  3;  MS.  ii.  7.  15;  iii.  4.  7; 
(4)  the  Mantras  for  the  Rue  bricks  are 
given;  cf.  KS.  xl.  13  ; MS.  ii.  7.  16  ; VS. 
xviii.  46-48  (Mantras)  ; MS.  iii.  4.  8; 
9B.  ix.  4.  2.  12-14  (Brahmana) ; (5)  the 
Varuna  verse  for  the  stepping  down  on 
the  fire  is  mentioned  ; cf.  VS.  xviii.  49  ; 

24  [h.o.s.  19] 


9B.  ix.  4.  2.  15-17,  and  above  v.  2.  6.  1 ; 
(6)  the  use  of  an  expiation  in  case  of 
sexual  indulgence  is  prescribed ; (7)  the 
fire  as  the  seasons  is  celebrated  ; and  (8) 
a praise  of  the  efficacy  of  the  fire  is 
recorded.  For  (1)  cf.  Ap^S.  xvii.  24.2; 
B£S.  x.  59  ; for  (3)  cf.  Ap£S.  xvi.  23.  8 ; 
xvii.  1.  14  ; 4.  1 ; M£S.  vi.  1.7;  2.  1,  3 
(in  the  three  separate  places)  ; for  (4) 
cf.  Ap£S.  xvii.  20.  17  ; B£S.  x.  54,  &c. ; 
M£S.  vi.  2.  6 ; K£S.  xviii.  6.  6 ; for  (5) 
cf.  Ap£S.  xvi.  22.  1 ; B£S.  x.  37,  39,  41, 
44. 


V.  7.  6 — ] 


[474 


The  Piling  of  the  Fire  Altar 


says ; 1 by  these  are  these  worlds  supported  ; in  that  he  puts  them  down,  (it 
is)  for  the  support  of  these  worlds.  Having  put  down  the  naturally 
perforated  (bricks)  he  puts  down  the  gold  bricks  ; the  naturally  perforated 
are  these  worlds,  gold  is  light ; in  that  having  put  down  the  naturally 
perforated  [2]  he  puts  down  the  gold  bricks ; verily  he  makes  these  worlds 
full  of  light  by  means  of  them  ; verily  also  by  them  these  worlds  shine  forth 
for  him. 


d Those  flames  of  thine,  0 Agni,  which  rising  in  the  sun, 
With  rays  envelop  the  sky, 

With  all  of  them  bring  us  to  brilliance,  to  man.2 
Those  flames  of  yours  in  the  sun,  O gods, 

Those  flames  in  cattle,  in  horses, 

O Indra  and  Agni,  with  all  of  these 
Grant  us  brilliance,  O Brhaspati. 

Grant  us  brilliance  [3]  in  our  Brahmans, 

Place  brilliance  in  our  princes, 

Brilliance  in  Vifyas  and  ^Judras  ; 

With  thy  flame  grant  me  brilliance. 


The  glory  and  power  of  him  who  has  piled  the  fire  go  apart  twofold, 
or  to  the  fire  which  he  has  piled  or  to  the  man  who  has  sacrificed.  In  that 
he  offers  these  libations,  he  places  in  himself  power  and  fame. 

e He  who  having  piled  the  fire  steps  on  it  is  liable  to  go  to  ruin.  ‘ To 
thee  I come  praising  with  holy  power  ’ ; 3 with  this  verse  addressed  to 
Varuna  [4]  should  he  offer;  that  is  the  soothing  of  the  fire  and  the 
protection  of  himself. 

f He  who  piles  the  fire  is  made  into  an  offering ; just  as  an  offering 
spills,  so  he  spills  who  having  piled  the  fire  approaches  a woman  ; 4 with 
clotted  curds  for  Mitra  and  Varuna  he  should  sacrifice ; vei’ily  he  approaches 
unity  with  Mitra  and  Varuna,  to  avoid  his  spilling. 

g He  who  knows  the  fire  to  rest  on  the  seasons,  for  him  the  seasons  go 
in  order  ; he  finds  support.  The  fire  resting  on  the  seasons  is  the  year  [5] ; 
the  head  is  the  spring,  the  right  side  summer,  the  tail  the  rains,  the  left 
side  autumn,  the  middle  winter,  the  layers  the  first  half-months,  the  mortar 
the  second  half-months,  the  bricks  the  days  and  nights ; this  is  the  fire 
resting  on  the  seasons ; he  who  knows  thus,  for  him  the  seasons  go  in 
order  ; he  finds  support. 

1 The  texts  all  differ  somewhat  in  these  Man-  merely  repeats  KS.  xvi.  16,  which  only 

tras.  covers  n and  o. 

2 Two  of  these  verses  used  here  in  con-  3 See  for  the  whole  verse,  ii.  1.  1 1 to. 


nexion  with  the  Rue  bricks  are  found 
above  in  iv.  2.  9 n and  o.  MS.  in  the 
third  now  verse  has  dlidraya  for  nas  krdhi. 
KS.  has  no  parallel  verse  ; in  xl.  13  it 


4 See  above  v.  6.  8.  3 ; Ap£S.  xvii.  24.  2-6 ; 
B9S.  x.  69.  Here  perhaps  the  verses  ii. 
6.  12  to  and  x lind  their  place. 


475] 


[ — V.  7.  7 


The  Offering  of  Groats 


h Prajapati,  desirous  of  supremacy,  put  down  the  fire ; then  did  he 
attain  supremacy ; he  who  knowing  thus  piles  the  fire  attains  thus 
supremacy. 


v.  7.  7. 


a What 1 has  flowed  from  purpose,  or  heart, 

Or  what  is  gathered  from  mind  or  sight, 

Follow  to  the  world  of  good  deed, 

Where  are  the  seers,  the  first-born,  the  ancient  ones.2 
b This  I place  around  thee,  O abode,  the  treasure 
Whom  the  all-knower  hath  brought  here  ; 

After  you  the  lord  of  the  sacrifice  will  follow  ; 

Know  ye  him  in  the  highest  firmament.3 
c Know  ye  him  in  the  highest  firmament, 

O gods  associates,  ye  know  his  form  ; 

When  he  shall  come  [1]  by  the  paths,  god-travelled, 
Do  ye  reveal  to  him  what  is  sacrificed  and  bestowed.4 
d Move  ye  forward  ; go  ye  along  together, 

Make  ye  the  paths,  god-travelled,  0 Agni ; 

In  this  highest  abode, 

O All-gods,  sit  ye  with  the  sacrificer.5 
e With  the  strew,  the  encircling-stick, 

The  offering-ladle,  the  altar,  the  grass  (barhis), 

With  the  Rc,  bear  this  sacrifice  for  us 
To  go  to  the  heaven  to  the  gods.': 

/ What  is  offered,  what  is  handed  over, 

What  is  given,  the  sacrificial  fee, 

That  [2]  may  Agni  Vaifvanara 
Place  in  the  sky  among  the  gods  for  us.7 
g That  by  which  thou  bearest  a thousand, 

Thou,  0 Agni,  all  wealth, 


1 Cf.  KS.  xl.  13 ; YS.  xviii.  58-65,  with  £B.  ix. 

5.  1.  42-51.  This  section  gives  the  Man- 
tras of  ten  libations  made  after  the 
offering  of  groats  when  the  fire  is  un- 
yoked (v.  5.  10.  7) ; its  natural  place, 
according  to  the  comm.,  is  after  iv.  7. 14  ; 
see  Ap£S.  xvii.  23.  11  ; B9S.  x.  59  ; K9S. 
xviii.  6.  22. 

2 KS.  omits  vd  after  manasah,  spoiling  the 

metre  ; VS.  with  KS.  omit  ye  and  insert 
jagmuh  after  rsayah,  and  VS.  has  the 
easier  tad  for  tam. 

3 AV.  vi.  123.  1 has  sadhasthah  and  r ah,  and 

so  KS.  ; it  places  fevadhim  before  avahat , 


and  with  KS.  has  svasti  for  vo  atra.  The 
change  of  number  in  this  text  is  curious. 

4 AV.  vi.  123.  2 agrees  generally  but  repeats 

vi.  123.  1 a for  c,  and  has  j'inita  smainam 
. . . krnuta : it  also  makes  sadhasthah 
accented,  and  has  lokam  atra  ; TB.  iii.  7. 13. 
3,  4 has  etam  janitat,  xrkdh  for  devah ; VS. 
has  vida  and  kmavatha,  and  with  KS.  etam. ; 
VS.  has  jdnatha,  while  KS.  has  ague  for 
devah. 

5 Already  in  full  at  iv.  7.  13  A;. 

6 Both  KS.  and  VS.  have  naya  for  vaha. 

7 VS.  has  dattam  and  piirtdm  and  daksindh  with 

yah.  KS.  has  no  such  line. 


v.  7.  7 — ] The  Piling  of  the  Fire  Altar  [476 

By  that  (path)  do  thou  bear  the  sacrifice  of  ours, 

To  go  to  the  gods  in  heaven.1 
h By  that  (path)  by  which,  O Agni,  the  priests,  busy, 

Bear  the  fees,  the  sacrifice, 

By  that  do  thou  bear  this  sacrifice  of  ours, 

To  go  to  the  gods  in  heaven.2 

i By  that  (path)  by  which,  0 Agni,  the  doers  of  good  deeds, 

Obtain  the  streams  of  honey, 

By  that  do  thou  bear  this  sacrifice  of  ours, 

To  go  to  the  gods  in  heaven.3 
Tc  Where  are  the  streams  that  fail  not 
Of  honey  and  of  ghee, 

May  Agni  Vai?vanara  place  us 
In  heaven  among  the  gods.4 

v.  7.  8.  a Thy 5 kindling-sticks,  0 Agni,  thine  abodes, 

Thy  tongues,  O all-knower,  thy  light, 

Thy  cracklings,  thy  drops, 

With  these  pile  thyself,  well  knowing.6 

The  fire  is  an  extended  7 sacrifice ; what  of  it  is  performed,  what  not  ? 
What  the  Adhvaryu  in  piling  the  fire  omits,  that  of  himself  he  omits. 
‘ Thy  kindling-sticks,  O Agni,  thine  [1]  abodes’,  he  says  ; this  is  the  self- 
piling of  the  fire ; verily  the  fire  piles  the  fire,  the  Adhvaryu  omits  nothing 
from  himself. 

b To  the  four  quarters  let  the  fires  advance  ; 

May  he  bear  this  sacrifice  for  us,  well  knowing ; 

Making  rich  the  ghee,  immortal,  full  of  heroes, 

The  holy  power  is  the  kindling-stick  of  the  libations.8 


1 Found  above  at  iv.  7.  13  l but  with  a dif- 
ferent d ( devayano  yd  uttamah) ; VS.  has 

vahasi  before  sahdsram,  and  naya ; KS. 
agrees  with  TS. 

3 KS.  has  dakxindvantam , which  is  much  sim- 

pler; yuktah  the  comm,  takes  as  acc., 
‘ those  duly  paid  ’.  Not  in  VS. 

3 KS.  has  naya.  Not  in  VS. 

* KS.  has  ( yatra  dhara ) madhumatis  sada  syan- 

danle  aksildh  ; VS.  agrees. 

0 This  section  deals  with  three  separate 
points  : (1)  the  self-piling  of  the  fire  to 
remedy  defects  of  the  sacrificial  priest  is 
explained  ; cf.  KS.  xl.  6 for  the  Mantra, 
and  TS.  v.  2.  6. 1 ; (2)  there  is  given  a new 


Mantra  for  the  ceremony  of  putting  down 
the  frog  before  the  naturally  perforated 
brick  in  place  of  iv.  2.  9 k ; (3)  the  colours 
of  the  bricks  are  mentioned  ; in  these  two 
cases  the  material  given  would  naturally 
find  a place  in  v.  2.  8.  For  (1)  see  Ap£S. 
xvi.  21.  6;  B£S.  x.  23,  28;  for  (2),  see 
Ap9S.  xvi.  25.  1,  2 ; for  (3)  see  Ap£S. 
xvi.  34.  1,  2;  13.  6. 

6 KS.  has  medavah,  but  meddyah  seems  the 

more  probable  form. 

7 This  is  a contraction  of  the  longer  phrase 

found  above,  v.  4.  12.  3,  and  it  is  identi- 
cal with  that  in  v.  3.  1.  1. 

8 Also  in  TB.  ii.  8.  8.  10. 


477] 


Miscellaneous  Rites 


[ — v.  7.  9 


The  tortoise  is  put  clown  for  tho  world  of  heaven ; ‘ To  the  four 
quarters  let  the  tires  advance  ’,  he  says  [2] ; verily  by  it  he  recognizes  the 
quarters ; ‘ May  he  bear  this  sacrifice  for  us,  well  knowing  he  says,  for 
guidance  to  the  world  of  heaven ; * The  holy  power  is  the  kindling-stick  of 
the  libations  he  says.  By  means  of  the  holy  power  the  gods  went  to  the 
world  of  heaven  ; in  that  he  puts  down  (the  tortoise)  with  (a  verse)  con- 
taining the  word  ‘ holy  power  by  the  holy  power  the  sacrificer  goes  to  the 
world  of  heaven. 

c The  fire  is  Prajapati  here  ; cattle  are  the  offspring  ; the  form  the 
metres ; all  colours  of  bricks  should  he  make  ; verily  by  the  form  he  wins 
offspring,  cattle,  the  metres ; verily  also  he  piles  it  winning  it  for  offspring, 
cattle,  the  metres.1 


v.  7.  9.  a In 2 me  I take  first  Agni, 

For  increase  of  wealth,  for  good  offspring  with  noble  heroes  ; 
In  me  offspring,  in  me  radiance  I place  ; 

May  we  be  unharmed  in  our  body  with  good  heroes.3 
b The  immortal  Agni  who  hath  entered 
Into  us  mortals  within  the  heart,  O fathers, 

May  we  enclose  him  in  ourselves  ; 

May  he  not  abandon  us  and  go  afar. 4 


1 According  to  Ap.  there  are  bricks  with  lines 

daksinavrt,  savyarri,  rjulekhd,  and  tnjdlikhita, 
and  the  last  kind  occurs  above,  v.  2.  8.  4. 
The  last  are  put  down  in  the  centre  ; 
this  agrees  with  v.  2.  8.  4 ; the  rjulekhas  on 
the  east  or  west,  the  daksindrrts  on  the 
south,  the  savydvrts  on  the  north.  The 
bricks  are  evidently  of  one  shape,  i.  e. 
square,  though  many  different  sizes  are 
given,  pada°,  aratnf,  urrasthi i°,  aniikamatrl. 
According  to  Ap.  xvi.  21.  9,  10  the  direc- 
tions as  to  pracih,  pratlcih  (and  no  doubt 
others,  udicth,  &c.)  refer  to  the  direction  of 
the  rotes  of  bricks  ( ganesu  fitivddah ),  while 
prdcim,  &c.,  to  the  direction  reckoned  from 
the  face  of  the  performer.  This  shows  that 
the  directions  are  not  in  TS.  references  to 
the  order  of  the  lines  of  the  bricks  as  taken 
by  Eggeling  in  £B.  (p.  406,  n.  2).  Burk 
(ZDMG.  lvi.  359)  gives  the  sense  as  ‘with 
the  long  side  to  the  west’  ( praiyagayatdh 
in  comm.),  but  this  does  not  suit  square 
bricks  nor  the  wording  of  e.g.  B^S.  x.  35. 

2 This  section  contains  (1)  an  account  of  the 

preparatory  rite  of  taking  the  fire  to  one- 

self which  precedes  the  actual  piling, 


and  also  the  verse  for  Agni’s  self-piling, 
which  is  omitted  by  one  who  himself 
piles  the  fire,  the  piling  being  optional  to 
Adhvaryu  or  sacrificer  ; cf.  KS.  vii.  12  ; 
MS.  i.  6. 1 ; VS.  xiii.  1 (Mantra)  ; 9B.  vii. 
4.  1.  1,  2 (Brahmana) ; (2)  two  theological 
doubts  as  to  the  reason  why  mud  and 
water  are  used  to  make  a fire  ; and  (3) 
a final  explanation  of  the  gold  bricks, 
including  an  explanation  of  the  use  of 
the  verses  mentioned  in  v.  7.  1.  1.  See 
for  (1)  Ap9S.  xvi.  21.  6 ; B£S.  x.  23,  28, 
40  ; M£S.  vi.  1.  5 ; K£S.  xvii.  3.  27  ; for 
(3)  Ap<pS.  xvii.  10.  2,  who  puts  them 
after  the  Rastrabhrts  (v.  7.  4 e). 

3 All  differ  in  this  line  ; VS.  agrees  in  a and 

b,  but  has  only  after  them  mam  u derdtah 
sacantam  ; KS.  rdyds  posena  saha  varcasehd 
devah  I mayi  prajam  mayi  pustim  dadhdmi 
mddema  fatahimas  sutArah  II  MS.  adds  ahdm 
before  ogre,  and  in  b has  saha  prajayd 
xarcasa  dhanena  ; in  o it  has  ksatram  and 
ruyah,  in  d it  agrees  with  KS. 

4 This  is  AV.  xii.  2.  33,  which  ends  amfto 

martyesu,  and  in  c and  d reads  mayy  aham 
tarn  pdrigrhnami  devam  I md  so  ’smart  dviksat 


V.  7.  9 — ] 


[478 


The  Piling  of  the  Fire  Altar 

If  the  Adhvaryu  without  taking  the  fire  in  himself  were  to  pile  it,  he 
would  pile  his  own  fire  also  [1]  for  the  sacrificer.  Now  cattle  depend  upon 
the  fire ; cattle  would  be  likely  to  depart  from  him.  ‘ In  me  I take  first 
Agni  he  says ; verily  in  himself  he  supports  his  own  fire,  cattle  depart  not 
from  him. 

b The  theologians  say,  ‘ Since  clay  and  water  are  not  food  for  Agni, 
then  why  is  he  piled  with  clay  and  water  ? ’ In  that  he  joins  with  water 
[2]  and  all  the  deities  are  the  waters,  verily  he  unites  him  with  the  waters. 
In  that  he  piles  with  clay  and  Agni  Vaiijvanara  is  this  earth,  verily  he  piles 
Agni  with  Agni. 

c The  theologians  say,  ‘ Since  the  fire  is  piled  with  clay  and  water, 
then  why  is  it  called  the  fire  ? ’ In  that  he  piles  with  the  metres  and  the 
metres  are  fires,  therefore  is  it  called  fire.  Moreover  Agni  Va^vanara 
is  this  (earth) ; in  that  [3]  he  piles  with  clay,  therefore  is  it  called  the  fire. 

d He  puts  down  golden  bricks  ; gold  is  light ; verily  he  confers 
light  upon  him  ; again  gold  is  brilliance ; verily  he  confers  radiance  upon 
himself.  He,  who  piles  (the  fire)  with  faces  on  all  sides,  eats  food  in  all 
his  offspring,  conquers  all  the  quarters.  In  the  east  he  puts  down  a Gayatrl, 
a Tristubh  on  the  south,  a Jagati  on  the  west,  an  Anustubh  on  the  north, 
a Pankti  in  the  middle ; this  is  the  fire  with  faces  on  all  sides : he,  who 
knowing  thus  piles  it,  eats  food  in  all  his  offspring,  conquers  all  the 
quarters ; verily  also  he  weaves  quarter  in  quarter ; therefore  quarter  is 
woven  in  quarter. 

v.  7.  10.  Prajapati 1 created  the  fire ; it  created  ran  away  east  from  him ; 
he  cast  the  horse  at  it,  it  turned  to  the  south  ; he  cast  the  ram  at  it, 
it  turned  to  the  west ; he  cast  the  bull  at  it,  it  turned  to  the  north ; he 
cast  the  goat  at  it,  it  ran  upwards.  He  cast  the  man  at  it.  In  that  he 
puts  down  the  heads  of  animals,  he  piles  it  [1],  winning  it  on  every  side. 
The  heads  of  animals  are  bricks,  breath  supporting,  full  of  sight ; in  that 
he  puts  down  the  heads  of  animals,  the  sacrificer  breathes  with  them 
in  yonder  world ; verily  also  these  worlds  shine  forth  for  him  by  them. 
He  puts  them  down  after  smearing  with  mud,  for  purity.  The  fire  is  an 
animal,  animals  are  food,  the  heads  of  animals  are  this  fire ; if  he  desire  of 
a man,  ‘ May  his  food  be  less’  [2], he  should  put  down  for  him  the  heads 
of  animals  more  closely  together ; his  food  becomes  less ; if  he  desire  of 
a man,  ‘ May  his  food  be  similar  (to  what  he  has  now)  ’,  he  should  put  them 
down  for  him  at  a mean  distance ; verily  his  food  becomes  the  same ; 
if  he  desire  of  a man,  ‘May  his  food  become  more’,  he  should  put  them 

ma  vaydm  tdm.  KS.  has  in  c almdni  pari  nimasihd  ned  eso,  and  ends  pdrdyat. 

grnimahe  and  maxso,  adding  ma  vaydm  elam  1 This  section  exemplifies  the  reference  to 
avahdya  paragdma  ; MS.  has  almdni  parigrh-  the  heads  of  the  victims  in  v.  2.  9. 


479]  The  Horse  Sacrifice  [ — v.  7.  13 

down  separating  them  at  the  ends  of  the  pile;  verily  at  the  ends  also 
he  wins  food  for  him ; his  food  becomes  more. 


The  Horse  Sacrifice  ( continued ) 

v.  7.  11.  Flies1  with  the  teeth;  frogs  with  the  grinders;  the  eater  with 
the  gnawer  ; strength  with  the  digester ; the  wild  with  the  knee-cap  ; 
clay  with  the  gums  ; Avaka  grass  with  pieces  of  gravel ; with  the  Avakas 
gravel ; with  the  hump  the  tongue ; with  the  shouter  the  palate,  Sarasvatl 
with  the  tongue  tip.2 

v.  7.  12.  Strength  3 with  the  jaws ; the  waters  with  the  mouth ; the 
Adityas  with  the  hair ; support  with  the  lower  lip ; the  existent  with 
the  upper ; the  clearness  with  what  is  between  ; by  the  gloss  the  external 
(radiance) ; by  the  knob  the  thundering ; by  the  eyes  Surya  and  Agni ; 
by  the  two  pupils  the  two  lightnings ; the  lightning-stroke  by  the  brain ; 
might  by  the  marrow  parts.4 

v.  7.  13.  Tortoises5  with  the  hooves;  with  the  flesh  of  the  hooves  francolin 
partridges ; the  Saman  with  the  dewclaws ; speed  with  the  legs ; health 
with  the  two  knees ; strength  with  the  two  Kuhas ; fear  with  the  two 
movers  ; the  secret  with  the  two  sides  ; the  Alvins  with  the  two  shoulders  ; 
Aditi  with  the  head  ; Nirrti  with  the  bald  head.6 


1 Cf.  KSAijvamedha.  xiii.  1 ; MS.  iii.  15.  1 ; 

VS.  xxv.  1.  With  this  and  the  next 
thirteen  (11-24)  Anuvakas  the  ceremony 
of  offering  the  diverse  members  of  the 
horse  to  the  various  deities  is  dealt  with  ; 
cf.  Ap^S.  xx.  21.  9 ; M£S.  ix.  2.  5 ; B£S. 
xv.  35.  KS.  agrees  generally  as  in  v.  5. 
11-24;  6.  11-23.  It  is  perhaps  best  not 
to  take  these  as  Mantras  (for  e.  g.  17,  21, 
22  render  this  doubtful) : they  are  rather 
Brahmana  passages.  But  see  20  ad  fin. 

2 The  exact  sense  of  the  parts  enumerated  is  not 

always  clear,  and  the  comm,  is,  as  usual, 
of  little  use  : samsiidd  is  samtataksarano 

ndsikddih ; jambila  the  place  within  where 

the  grass  is  deposited ! barsvd  the  root- 

flesh  of  the  teeth,  fdrkarah  bones  like 
gravel,  avakdh  flesh  like  faivala  ; avakrandd 
the  place  of  pronunciation  of  ka,  &c. 
( kddhika  as  read  in  the  MSS.  known  to 
Weber  and  BI.  alike).  Bhaskara,  whom 
the  comm,  generally  agrees  with,  has 
anlahkayikah.  In  each  case  we  must 
supply  a verb  of  offering,  either  in  the 
first  person  if  they  are  to  be  regarded  as 


Mantras,  or  third  if  Brahmana.  In  the 
latter  case  the  text  doubtless  closely 
follows  the  Mantra. 

3 Cf.  KSA9vamedha,  xiii.  2 ; MS.  iii.  15. 

1,  2 ; VS.  xxv.  1,  2. 

4 According  to  the  comm,  upaydmd  is  the 

earth,  which  is  sensible,  as  it  is  a support ; 
sad  is  the  sky  as  the  good  sit  there  ! 
anukdpi  is  the  atmosphere  ; prakafd  is  the 
internal  place  of  radiance  (Mahldhara 
takes  it  as  gloss  on  the  lower  part  of  the 
body;  Griffith,  ‘bright  look’).  KS.  has 
the  natural  vidyutam  with  MS.  Bhaskara’s 
versions  are  evidently  followed  by  the 
comm. 

5 Cf.  KSA9vamedha,  xiii.  3 ; MS.  iii.  15.  3 ; 

VS.  xxv.  3. 

6 KS.  has  achardbhih,  unknown  also  ; faphala- 

mdnsdni  ( faphalamula° , Bhaskara)  is  the 
commentator’s  version  ; it  has  guhabhydm 
for  kuhdbhyam  ( hastayor  madhyasamdhi, 
comm.),  nirjdlmdkafirsnd,  while  MS.  has 
nirjalpakena ; to  the  comm,  kusthikd  is 
prakostharogyajanuni  janglidbhydm  adhah 
prade^ah ; guha  is  very  strange ; the 


V.  7.  14 — ] 


The  Horse  Sacrifice 


[480 


v.  7.  14.  The 1 yoke-thong  with  the  pits  of  the  legs ; the  yoke  with  the 
bent  part  ; thought  with  the  neck ; sounds  with  the  breaths ; with  the 
gloss  skin ; with  the  Parakafa  the  interior  ; with  hair  the  flies ; Indra  with 
the  hard-working  bearing  part ; Brhaspati  with  the  seat  of  the  birds ; 
the  chariot  with  the  cervical  vertebrae.2 

v.  7.  15.  Indra3  and  Varuna  with  the  two  buttocks;  Indra  and  Agni 
with  the  flesh  below  the  buttocks ; Indra  and  Brhaspati  with  the  two 
thighs ; Indra  and  Visnu  with  the  knees  ; Savitr  with  the  tail  ; the 
Gandharvas  with  the  penis ; the  Apsarases  with  the  testicles  ; the  purifying 
with  the  anus ; the  strainer  with  the  two  Potras  ; 4 the  going  with  the  two 
Sthuras ; the  going  to  with  the  two  centres  of  the  loins, 
v.  7.  16.  For5  Indra  the  breast,  for  Aditi  the  flanks,  for  the  quarters  the 
cervical  cartilages  ; the  clouds  with  the  heart  and  its  covering ; atmosphere 
with  the  pericardium ; the  mist  with  the  flesh  of  the  stomach ; IndranI 
with  the  lungs ; ants  with  the  liver ; the  hills  with  the  intestines ; the 
ocean  with  the  stomach;  Vai$vanara  with  the  fundament.6 
v.  7.  17.  For7  Pusan  the  rectum;  for  the  blind  serpent  the  large  entrails; 
serpents  with  the  entrails  ; seasons  with  the  transverse  processes ; 8 sky  with 
the  back ; for  the  Vasus  the  first  vertebra ; for  the  Rudras  the  second  ; for 
the  Adityas  the  third ; for  the  Angirases  the  fourth ; for  the  Sadhyas 
the  fifth ; for  the  All-gods  the  sixth. 


comm,  has  guharii  ( goharii , Bhaskara)  ; VS. 
has  nirjarjalpena  and  rkscddbliih  (‘  heel 
ropes  Griffith) ; MS.  atsarabhih , of  which 
KS.  is  a Prakritized  variant. 

1 Cf.  KSAijvamedha,  xiii.  4 ; VS.  xxv.  2.  3. 

2 grdhrdh  is  kaksdh  according  to  the  comm. ; 

prakafa  is  here  ‘ external  form  ’ ( contra 
in  v.  7.  12) ; Griffith  makes  vdhena 
‘shoulder’,  and  fakunisddena  ‘quick 
spring  ’ ; the  place  is  presumably  at  the 
rear,  where  the  birds  sit — the  comm, 
make  the  birds  ‘ strong  men  ’,  and  the 
vertebrae  a part  of  the  chariot  stand 
(rathavahanacle fa).  Bhaskara  has  aksdh, 
which  is  probably  a case  of  the  older 
sense  of  aksa  seen  in  AA.  i.  2.  2 ; £A.  ii. 
4,  as  ‘ collar  bone  ’,  and  apparently  he 
considers  that  the  men  who  are  fakundh  = 
faktdh  are  dhirdh  ! usnilidh  are  firovestanasa- 
drfdh  kefanivahdh. 

3 Cf.  KSAcjvamedha,  xiii.  5 ; VS.  xxv.  7. 

4 The  comm,  gives  potra,  sthura,  and  kustha 

(gustha  in  KS.)  as  parts  of  the  flesh  near 
the  anus ; the  sense  of  fikhanda  rests  on 
him  also;  in  vii.  3.  16  fikhandubhydm  is 
glossed  by  Urdlmakefdh,  ‘ mane  ’,  but  the 


sense  here  is  more  probable.  Bhaskara, 
however,  has  kegacude,  and  for  potrabhyam 
the  sense  ghonasthini,  for  sthura  and  kustha, 
pdd°  and  hastdpardrdhamani. 

5  Cf.  KSAijvamedlia,  xiii.  6 ; MS.  iii.  15.  7 ; 
VS.  xxv.  8. 

c The  comm,  calls  kroda  a part  of  the  neck ; 
MS.  has  pulildtd , KS.  pulitatd  • bhasmand  is 
rendered  by  the  comm,  as  firnatrnddi  (cf. 
the  disease  bhasmagni,  a disease  in  which 
the  fire  within  burns  the  food  to  ashes, 
instead  of  digesting  it,  Wise,  Hindu  Medi- 
cine, pp.  327,  330),  and  it  is  true  that  the 
use  of  bhasad  above  in  VS.  and  MS.  points 
to  this  rendering,  though  here  the  same 
sense  as  bhasad  seems  natural.  Bhasman 
of  course  suits  Vaijvanara  well.  Bhaskara 
has  anena  dabhyatrnddi,  which  is  nonsense. 

7 Cf.  KSA9vamedha,  xiii.  7 ; MS.  iii.  15.  9 ; 

VS.  xxv.  6,  7.  The  use  of  the  cases  in  the 
nom.,  gen.,  and  dat.  suggests  that  the 
Mantras  are  paraphrased  here,  not 
textually  reproduced. 

8 For  the  Klkasa  and  the  Prstis  see  Vedic 

Index,  ii.  358  seq. 


[ — V.  7.  23 


481]  The  Offering  of  the  Horse 

v.  7.  18.  Force1  with  the  neck;  Nirrti  with  the  bones;  Indra  with  the 
hard-working  bearing  part;  for  Rudra  the  moving  shoulder;2  for  day 
and  night  the  second  (part) ; for  the  half-months  the  third  ; for  the  months 
the  fourth  ; for  the  seasons  the  fifth  ; for  the  year  the  sixth, 
v.  7.  19.  Joy  3 with  the  delighter ; love  with  the  two  Pratyasas  ; 4 fear  with 
the  two  Qitimans  ; command  with  the  two  Pra<jasas ; sun  and  moon  with  the 
two  kidney  parts  ; the  dark  and  the  light  with  the  two  kidneys ; the 
dawning  with  the  form ; the  setting  with  the  formless, 
v.  7.  20.  Day 5 with  the  flesh  ; night  with  the  fat ; the  waters  with  the 
juice ; ghee  with  the  sap ; ice  6 with  the  fat  ( vdsd ) ; hail  with  the  rheum 
of  the  eyes;  with  tears  hoar-frost;  sky  with  the  form;  the  Naksatras 
with  the  shadow  ; earth  with  the  hide ; the  skin  with  the  skin ; to  it 
brought  up  hail ! To  it  slaughtered  hail ! To  it  offered  hail ! 
v.  7.  21.  For7  Agni  the  first  rib;  for  Sarasvati  the  second;  for  Soma  the 
third ; for  the  waters  the  fourth ; for  the  plants  the  fifth ; for  the  year 
the  sixth ; for  the  Maruts  the  seventh ; for  Brhaspati  the  eighth  ; for 
Mitra  the  ninth ; for  Varuna  the  tenth ; for  Indra  the  eleventh ; for  the 
All-gods  the  twelfth;  for  sky  and  earth  the  side;  for  Yama  the  side 
bone.8 

v.  7.  22.  For 9 Vayu  the  first  rib ; for  Sarasvant  the  second ; for  the  moon 
the  third ; for  the  Naksatras  the  fourth ; for  Savitr  the  fifth ; for  Rudra 
the  sixth  ; for  the  serpents  the  seventh  ; for  Aryaman  the  eighth  ; for  Tvastr 
the  ninth  ; for  Dhatr  the  tenth  ; for  IndranI  the  eleventh  ; for  Aditi  the 
twelfth  ; for  sky  and  earth  the  side  ; for  Yarn!  the  side  bone, 
v.  7.  23.  The 10  path  with  the  two  parts  near  the  kidneys ; continuance  with 
the  two  sinew  parts  ; parrots  with  bile ; jaundice  with  the  liver ; the 
Hallksnas  with  the  evil  wind  ; Kuzmas  with  dung ; the  worms  with  the 
contents  of  the  intestines ; dogs  with  the  cutting  up ; serpents  with 


1 Cf.  KSA(jvamedha,  xiii.  8. 

2 For  vahena  cf.  above,  14.  Tho  vicala  skandhahis 

the  atyantacancalo  'vayavah  of  the  shoulder. 

3 Cf.  KSAcvamedha,  xiii.  9. 

* The  untranslated  words  are  all  chosen  to 

fit  the  deity : they  are  said  to  be  pairs 
of  parts  in  the  neighbourhood  of  the 
pudendum,  which  is  the  nandathu. 
Bhaskara  as  usual  confines  his  efforts  to 
grammatical  explanations. 

5 Cf.  KSAcvamedha,  xiii.  10;  VS.  xxv.  9. 

The  end  at  least  is  Mantra. 

* VS.  has  cindm  and  pntsvdh,  KS.  prusvdm  ; the 

comm,  makes  cdrma  the  paksapatala  and 

ehavl  the  beauty  of  theeyes,or,asBhaskara, 
of  the  form. 

25  [h.o.s.  i»] 


7 Cf.  KSAt;vamedha,  xiii.  11;  MS.  iii.  15.  4 ; 

VS.  xxv.  4. 

8 The  right  side  ribs  seem  to  be  the  meant ; 

the  other  two  texts,  MS.  and  VS.,  have 
thirteen  a side,  and  omit  the  patura, 
which  is  described  as  the  bone  in  which 
the  ribs  are  bound  ; perhaps  the  back- 
bone regarded  on  one  side,  and  supple- 
mented by  the  other  side  in  v.  7.  22.  KS. 
has  pdthorah.  Bhaskara  renders  it  as 
sarrapafuvidharano  ’sthivifesah. 
s Cf.  KSAijvamedha,  xiii.  12;  MS.  iii.  15.  5; 
VS.  xxv.  4. 

10  Cf.  KSAcvamedha,  xiii.  13. 


V.  7.  23 — ] 


The  Horse  Sacrifice 


[482 


the  smell  of  the  blood ; birds  with  the  smell  of  the  cooking ; ants  with 
the  fragments.1 

v.  7.  24.  With 2 strides  the  courser  hath  strode  out, 

In  unison  with  the  All-gods  worthy  of  sacrifice  ; 

Do  thou  bear  us  to  the  world  of  good  deeds  ; 

May  we  rejoice  in  thy  strength, 

v.  7.  25.  a Thy 3 back  is  the  sky  ; thy  place  earth  ; thy  breath  the  atmosphere  ; 
thy  birthplace  the  ocean.4 

b Thine  eye  the  sun  ; thy  breath  the  wind  ; thine  ear  the  moon ; thy 
joints  the  months  and  the  half-months ; thy  limbs  the  seasons ; thy 
greatness  the  year.5 

v.  7.  26.  Agni 6 was  the  animal ; with  it  they  sacrificed  ; it  won  this  world 
where  Agni  is  ; this  is  thy  world,  thou  wilt  win  it,  and  so  snuff  (it). 

Vayu  was  the  animal ; with  it  they  sacrificed ; it  won  this  world 
where  Vayu  is  ; this  is  thy  world,  therefrom  will  I obstruct  thee  if  thou 
dost  not  snuff  (it). 

Aditya  was  the  animal ; with  it  they  sacrificed ; it  won  this  world 
where  Aditya  is ; this  is  thy  world,  thou  wilt  win  it  if  thou  dost 
snuff  it.7 


1 According  to  the  comm,  yakdn  means  here 
a colour  ! kiifmdn  appears  also  in  KS. 
and  YS.  xxv.  6,  and  neither  Silyana  nor 
Mahldhara  explains.  Bhaskara  also  omits 
an  explanation,  though  he  knows  the 
sense  of  yakdn. 

s Cf.  KSA9vamedha,  v.  16.  It  may  be  noted 
that  Ap^S.  xx.  21.  10  has  a use  for  this 
section  as  a thirty-sixth  A^astomlya, 
the  rest  being  provided  by  ydd  dkrandah, 
&c.  (already  used  in  xx.  12.  10) ; for  B£S. 
xv.  24  see  the  next  note.  This  section  is 
so  manifestly  out  of  place  as  one  of  the 
fourteen  which  are  rubricated  (see  p.  479, 
n.  1)  that  it  is  very  difficult  to  resist 
the  conclusion  that  the  fourteen  arc 
really  v.  7.  11-23  and  i.  4.  36,  and  then 
i.  4.  35,  and  that  this  section  is  not  part 
of  the  preceding  thirteen.  This  is  strongly 
supported  by  Bhaskara  who  (ix.  271) 
expressly  states  that  i.  4.  36  is  the  four- 
teenth, i.  4.  35  the  fifteenth  (cf.  TB.  iii. 
9.  11),  and  that  this  is  said  over  the 
heart  of  the  horse.  Cf.  p.  62,  n.  1. 

3  Cf.  KSA9vamedha,  v.  5.  These  Mantras 

are  explained  in  TB.  iii.  9.  4.  8 as  said 


over  the  horse  with  others ; in  Ap£S. 
xx.  21.  6 they  accompany  an  oblation  ; 
in  B^S.  24  the  priest  goes  to  the  lake 
on  the  south  with  this,  24,  and  vii.  5.  19; 
cf.  xv.  34,  where  the  same  sets  are  used  ; 
xv.  5,  where  they  accompany  the  washing 
of  the  horse.  Bhaskara  says  24  and  25 
are  said  over  the  heart  of  the  horse. 

4 This  phrase  is  found  above  as  the  first  part 

of  iv.  1.  2 n. 

5 There  is  no  exact  parallel  to  this  except  in 

KS. 

6 Cf.  KSA9vamedha,  v.  4;  YS.  xxiii.  17. 

According  to  TB.  iii.  9.  4.  8 the  horse  is 
expected  to  smell  the  food  brought  up  to 
it,  and  this  verse  is  used  if  it  fails  to  do 
so ; cf.  K^S.  xx.  6.  8.  BgS.  xv.  27  pre- 
scribes that  the  sets  (each  being  repeated 
for  Vayu  and  Aditya)  of  the  Mantras 
should  be  used  first  to  invite,  then  to 
invite  again,  and  then  a third  time  ; here 
the  proksanl  waters  are  smelt.  Bhaskara 
totally  ignores  this  section,  or  the  MSS. 
are  defective  in  it. 

7 The  worlds  are  indicated  by  gestures,  though 

etdm  simply  is  used  throughout. 


KANDA  VI 

The  Explanation  of  the  Soma  Sacrifice 


PRAPATHAKA  I 


The  Exposition  of  the  Soma  Sacrifice 


vi.  1.  1.  He1  makes  a hall  with  beams  pointing  east.2  The  gods  and  men 
divided  the  quarters,  the  gods  (obtained)  the  eastern,  the  Pitrs  the  southern,3 
men  the  western,  the  Rudras  the  northern.  In  that  he  makes  a hall  with 
beams  pointing  east,  the  sacrificer  approaches  the  world  of  the  gods.  He 
covers  it  over,  for  the  world  of  the  gods  is  hidden  from  the  world  of  men. 
‘ It  is  not  easy  ’,  they  say,  ‘ to  go  from  this  -world  ; for  who  knows  if  he  is 
in  yonder  world  or  not.’  He  makes  at  the  corners4  apertures  [1],  for  the 
winning  of  both  worlds.  He  shaves  his  hair  and  beard,  he  trims  his  nails. 
The  hair  and  the  beard  are  d«ad  and  impure  skin,  and  by  thus  destroying 
the  dead  and  impure  skin  he  becomes  fit  for  the  sacrifice  and  approaches  the 
sacrifice.  The  Angirases  going  to  the  world  of  heaven  placed  in  the  waters 
consecration  and  penance.  He  bathes  in  the  -waters ; verily  visibly  he  secures 
consecration  and  penance.  He  bathes  at  a ford,5  for  at  a ford  did  they  place 
(consecration  and  penance) ; he  bathes  at  a ford  [2] ; verily  he  becomes  a ford 
for  his  fellows.  He  sips  water ; verily  he  becomes  pure  within.  He  con- 
secrates him  with  a garment ; the  linen  garment  has  Soma  for  its  deity.0  He 
who  consecrates  himself  approaches  Soma  as  his  deity.  He  says,  ‘ Thou  art 
the  body  of  Soma;  guard  my  body.’  He  approaches  his  own  deity;  verily 
also  he  invokes  this  blessing.  (Of  the  garment)  the  place  where  the  border  is 
belongs  to  Agni,  the  wind-guard  to  Vayu,  the  fringe  to  the  Pitrs,  the  fore- 


1 Cf.  KS.  xxiii.  1 ; KapS.  xxxv.  7 ; MS.  ii.  6. 

1,  2,  3 ; BfS.  x.  1;  pB.  iii.  1.  1.  6-3.  24. 
This  chapter  explains  the  Mantras  given 
in  TS.  i.  2.  1. 

2 The  vanfas  are  the  beams  running  hori- 

zontally, and  forming  the  roof.  The  four 

corner-posts  are  first  connected  by  cross- 
beams so  as  to  form  the  lintels  of  the 
eastern  and  western  doors  : upon  these 

then  are  laid  beams,  which  are  covered 
over  by  mats  or  something  similar.  The 
central  beam  is  the  pracinavanfa  par 
excellence,  and  it  may  be  that  it  was 
raised  so  that  the  roof  was  not  flat,  but 


like  that  of  an  ordinai-y  thatched  cottage. 
Cf.  Sayana  here ; BpS.  x.  1 ; MpS.  ii.  1. 
1 ; AppS.  x.  1 seq.  ; KpS.  vii.  1.  20; 
Eggeling,  SBE.  xxvi.  3,  n.  2. 

3 daksina  is  certainly  correct,  for  daksinam,  a 

very  easy  correction,  is  wrongly  accented. 

4 diksu,  literally  ‘ in  the  quarters  ’,  for  the 

hut  or  hall  is  a microcosm. 

5 This  seems  to  point  to  the  early  sanctity  of 

fords,  which  later  developed  into  the 
pilgrimages  of  Hinduism. 

6 With  the  double  sense  that  it  is  propitious 

through  having  Soma  as  its  deity. 


vi.  1. 1 — ] The  Exposition  of  the  Soma  Sacrifice  [484 

edge1  to  the  plants  [3],  the  warp  to  the  Adityas,  the  woof  to  the  All- gods, 
the  meshes  to  the  Naksatras.  The  garment  is  thus  connected  with  all  the 
gods ; in  that  he  consecrates  him  with  the  garment,  verily  with  all  the 
gods  he  consecrates  him.  Man  has  breath  without ; his  eating  is  his 
breath,  he  eats ; verily  he  consecrates  himself  with  breath.  He  becomes 
satiated.  As  great  as  is  his  breath,  with  it  he  approaches  the  sacrifice. 
Ghee 2 pertains  to  the  gods,  sour  cream  to  the  Pitrs,  well-seasoned  butter  to 
men  [4],  fresh  butter  is  connected  with  all  the  gods ; verily  in  anointing 
with  fresh  butter  he  satisfies  all  the  gods.  The  man  who  is  consecrated 
has  fallen  from  this  world  and  yet  not  gone  to  the  world  of  the  gods  ; fresh 
butter  is  as  it  were  midway ; therefore  he  anoints  with  fresh  butter,  along 
the  hair,  with  a Yajus,  for  destruction.3  Indra  slew  Vrtra ; his  eyeball 
fell  away  ; it  became  collyrium.  When  he  anoints,  verily  he  takes  away 
the  eye  of  his  enemy.  He  anoints  his  right  eye  first  [5],  for  men  anoint 
the  left  first.  He  does  not  rub  (the  ointment)  on,4  for  men  rub  (the 
ointment)  on.  Five  times  he  anoints ; the  Paiikti  has  five  syllables,5  the 
sacrifice  is  fivefold  ; verily  he  obtains  the  sacrifice.  He  anoints  a limited 
number  of  times,  for  men  anoint  an  unlimited  number  of  times.  He 
anoints  with  (a  stalk) 6 which  has  a tuft,  for  men  anoint  with  (a  stalk) 


1 The  iii.  1.  2.  18  has  quite  a different 

set  of  names,  viz.  parydsa,  ‘ woof  ’, 
anuchada,  ‘ warp  ’ ; KS.  xxiii.  1 has  titsa, 
riivi,  praghdta,  vdtapd ; otavah , tantavah, 
atlrukah;  MS.  has  nothing  corresponding. 
The  version  of  praghata  is  borrowed  from 
Eggeling  (SBE.  xxvi.  10,  11),  who  thinks 
it  is  the  closely  woven  part  at  either  end 
of  the  cloth  whence  the  loose  threads 
of  the  nmi  or  unwoven  fringe  (thrum) 
come  out.  atikdfa  is  a metaphorical  ex- 
pression, not  a technical  term  of  weaving. 

2 KS.  and  MS.  give  the  list  differently ; KS. 

xxiii.  1 as  ghrta  for  the  gods,  nispakva  for 

men,  dyuta  for  the  Gandharvas,  and 

svayamvilina  for  Aditya,  while  navanita  is 

neutral ; MS.  iii.  6.  2 as  ghrta  for  the 
gods,  dyuta  for  men,  nispakva  for  the 
Gandharvas, a.ndsvayamvilina  for  the  Pitrs, 
and  navanita  for  all  the  gods.  In  <^B.  iii. 
1.  3.  8 the  Madhyamdina  recension  has 
beside  ghee,  phdnta,  explained  as  the  first 
particles  of  butter  that  appear  in  churn- 
ing : the  Kanva  has  djijam  nispdntam  in- 
stead. In  AB.  i.  3 the  series  is  djya  and 
the  gods,  surablii  ghrta  and  men,  dyuta 
and  the  Pitrs  ; and  navanita  and  foetuses 


(garbha).  Cf.  Eggeling,  SBE.  xxvi.  14, 
n.  1. 

3 anulomum  refers  to  the  natural  direction 

of  the  hair,  vyavrttyai,  because  all  human 
acts  must  differ  from  the  divine.  Cf. 
£B.  iii.  1.  2.  4. 

4 dhdv  is  thus  taken  by  the  comm. ; the  usual 

meaning  ‘ wash  the  teeth  ’ is  perhaps  less 
likely.  MS.  iii.  6.  2 asserts  that  data 
dhdcati ; so  also  the  Sutras. 

5 This  is  rather  curious,  for  the  ordinary 

paTikti  as  a metre  is  five  sets  of  eight 
syllables.  So  that  aksara  then  must  be 
taken  rather  as  ‘ element  ’ ; the  paTtkti 
is  of  five  elements.  Probably  the  sense 
is  syllable,  the  Paiikti  being  the  6+5 
metre  usually  called  Padapankti.  The 
sacrifice  is  pdhkta  as  fivefold,  and  as  con- 
nected with  the  paTikti  metre,  but  the 
sense  can  hardly  be  expressed  in  a 
translation.  In  9®.  iii.  1.  3.  17  the 
sacrifice  is  puTikta  as  connected  with  the 
seasons. 

6 mka  as  opposed  to  falafi,  which  is  used  by 

men,  according  to  KS.  and  MS.  Accord- 
ing to  9®.  iii*  !•  3.  13  a reed-stalk 

(faresika)  is  used. 


485] 


The  Preparation  of  the  Sacrifice 


[ — vi. 


1.  2 


which  has  no  tuft ; (verily  he  anoints  them)  for  discrimination.  If  he  were 
to  anoint  with  (a  stalk)  having  no  tuft,  he  would  be  as  it  were  a thunder- 
bolt. He  anoints  with  one  which  has  a tuft,  for  friendship  [6].  Indra  slew 
Vrtra,  he  died  upon  the  waters.  Of  the  waters  what  was  fit  for  sacrifice, 
pure,  and  divine,  that  went  out  of  the  waters,  and  became  Darbha  grass. 
In  that  he  purifies  (the  sacrificer)  with  bunches  of  Darbha  grass,  verily  he 
purifies  him  with  the  waters  which  are  fit  for  sacrifice,  pure,  and  divine. 
He  purifies  (him)  with  two  (stalks) ; 1 verily  he  purifies  him  by  days  and 
nights.  He  purifies  (him)  with  three  (stalks) ; three  are  these  worlds ; 
verily  he  purifies  him  by  these  worlds.  He  purifies  (him)  with  five  stalks 
[?];  the  Pankti  has  five  syllables,  the  sacrifice  is  fivefold  ; verily  he  purifies 
him  by  the  sacrifice.  He  purifies  (him)  with  six  (stalks) ; six 2 are  the 
seasons  ; verily  he  purifies  him  by  the  seasons.  He  purifies  (him)  with 
seven  (stalks) ; seven  are  the  metres ; verily  he  purifies  him  by  the  metres. 
He  purifies  (him)  with  Nine  (stalks)  ; nine  are  the  breaths  in  man ; verily 
he  purifies  him  along  with  his  breaths.  He  purifies  (him)  with  twenty-one 
(stalks) ; there  are  ten  fingers  and  ten  toes,  and  the  body  is  the  twenty- 
first;3  he  thus  completely  purifies  the  man  [8].  He  says,  ‘ Let  the  lord  of 
thought  purify  thee  ’ ; the  mind  is  the  lord  of  thought ; verily  by  the 
mind  he  purifies  him.  He  says,  ‘ Let  the  lord  of  speech  purify  thee  ’ ; verily 
by  speech  he  purifies  him.  He  says,  ‘ Let  the  god  Savitr  purify  thee  ’ ; 
verily  being  instigated  by  Savitr,  he  purifies  him.  He  says,  ‘ O lord  of  the 
purifier,  with  thy  pui'ifier,  lor  whatsoever  I purify  myself,  that  may  I have 
strength  to  accomplish.’  Verily  does  he  invoke  this  blessing, 
vi.  1.  2.  All 4 the  gods  who  purified  themselves  for  the  sacrifice  waxed  great. 
He  who  knowing  thus  purifies  himself  for  the  sacrifice  waxes  great. 
Having  purified  him  without  he  makes  him  go  within.  Verily  having  puri- 
fied him  in  the  world  of  men,  he  leads  him  forward  purified  to  the  world 
of  the  gods.  ‘ He  is  not  consecrated  by  one  oblation  ’,  they  say  ; verily  he 
offers  four  with  the  dipping-ladle  for  consecration ; the  fifth  he  offers  with 
the  offering-ladle  ; the  Pankti  has  five  syllables,  the  sacrifice  is  fivefold  ; 
verily  he  wins  the  sacrifice.  ‘ To  the  purpose,  to  the  impulse,  to  Agni, 
[1]  hail ! ’ he  says,  for  with  purpose  does  a man  employ  the  sacrifice, 
planning  to  sacrifice.  ‘ To  wisdom,  to  thought,  to  Agni,  hail ! ’ he  says,  for 


1  The  options  vary  considerably ; in  £B.  iii. 
1.  3. 19  seq.  they  are  one,  three  (the  three 
breaths),  seven  (the  seven  breaths),  or 
twenty-one.  KS.  gives  two  ( prana  and 

apana ) ; three  (prana,  vydna,  apana ) ; five 
(man  is  paTikta) ; seven  (the  metres) ; 
nine  (the  breaths),  or  twenty-one.  MS. 

iii.  6.  3 has  two  (two  purifiers) ; three 


(prana,  apana,  vydna)  ; seven  (metres) ; 
twenty -one. 

2 For  the  numbers  of  the  seasons  cf.  Vedic 

Index,  i.  110,  111. 

3 Cf.  the  enumeration  in  AA.  i.  1.  2 ; 2.  2. 

4 Cf.  KS.  xxiii.  2 ; KapS.  xxxv.  8 ; MS.  iii.  6. 

■4,  5 ; £B.  iii.  1-  4-  6-23.  This  Brahmana 
explains  TS.  i.  2.  2.  1. 


vi.  1.  2 — ] The  Exposition  of  the  Soma  Sacrifice 


[486 


by  wisdom  and  thought  man  approaches  the  sacrifice.  ‘ To  Sarasvatl,  to 
Pusan,  to  Agni,  hail ! ’ he  says.  Sarasvatl  is  speech,  Pusan  the  earth  ; verily 
with  speech  and  the  earth  he  performs  the  sacrifice.  ‘ O ye  divine,  vast, 
all-soothing  waters  he  says.  The  waters  of  the  rain  [2]  are  the  divine, 
vast,  all-soothing  waters  ; if  he  said  not  that  praise,  the  divine  waters  would 
descend  in  anger  on  this  world.  He  says,  ‘ O ye  divine,  vast,  all-soothing 
waters/  Verily  he  makes  them  soothing  for  this  world  ; accordingly  being 
soothed  they  approach  this  world.  ‘ Heaven  and  earth  ’,  he  says,  for  .the 
sacrifice  is  in  heaven  and  earth.  ‘ Wide  atmosphere  he  says,  for  the 
sacrifice  is  in  the  atmosphere.  ‘ May  Brhaspati  rejoice  in  our  oblation  ’ [3], 
he  says.  Brhaspati  is  the  holy  power  (Brahman) 1 of  the  gods  ; verily  by 
the  holy  power  he  wins  this  sacrifice  for  him.  If  he  were  to  say  vidheh  2 
then  he  would  stumble  on  the  sacrificial  post ; he  says  vrdhatu ; verily  he 
avoids  the  sacrificial  post.  Prajapati  created  the  sacrifice.  Being  created  it 
went  away.  It  crushed  the  Yajus,  it  crushed  the  Saman  ; the  Rc  raised  it ; 
in  that  the  Rc  raised  (it),  hence  the  elevating3  offering  has  the  name.  With 
a Be  [4]  he  sacrifices,  to  support  the  sacrifice.  ‘ It  was  the  Anustubh  among 
the  metres  which  supported  it  ’,  they  say.  Therefore  he  sacrifices  with  an 
Anustubh,  to  support  the  sacrifice.  ‘ It  was  the  twelve  “ calf-binders  ” 
which  supported  it’,  they  say.  Therefore  with  twelve  those  who  know 
the  ‘ calf-binders  4 consecrate.  This  Rc  is  an  Anustubh  ; the  Anustubh 
is  speech ; in  that  he  consecrates  him  with  this  Rc,  he  consecrates  him 
with  the  whole  of  speech.  ‘ Let  every  (man)  of  the  god  who  leads  ’,  he  says. 
By  that  (the  Rc)  is  connected  with  Savitr.  ‘ (Let  every)  man  choose  the 
companionship  ’ [5],  he  says.  By  that  (the  Rc)  has  the  Pitrs  for  its  deity.5 
‘ Every  man  prayeth  for  wealth  ’,  he  says.  By  that  (the  Rc)  is  connected 
with  the  All-gods.  ‘ Let  him  choose  glory  that  he  may  prosper  ’,  he  says. 
By  that  (the  Rc)  is  connected  with  Pusan.  This  Rc  indeed  is  connected 
with  all  the  gods.  In  that  he  consecrates  with  this  Rc,  he  consecrates  him 
with  all  the  gods.  The  first  quarter- verse  is  of  seven  syllables  ; the  other 


1 The  term  here  must  have  the  sense  of 
‘spiritual  power’  vaguely  conceived. 

There  is  no  doubt  a play  also  on  the 
fact  that  Brhaspati  is  the  Brahman 
priest  of  the  gods  (KB.  vi.  13  ; £B.  i.  7.  4. 
21  ; 99S.  iv.  6.  9)  ; cf.  Geldner,  Ved.  Stud. 
ii.  144) ; above,  p.  99,  n.  2. 

3 This  is  not  either  in  MS.,  KS.,  or  VS.,  and 

must  be  the  reading  of  a lost  9‘lkhii. 

The  comm,  of  course  renders  vidheh  as 
vidadhdtu ; for  those  who  read  vidheh  must 
have  meant  by  it  ‘ Brhaspati,  offer  for  us 
with  the  oblation  ’.  For  the  nom.,  cf. 


Keith,  JRAS.  1908,  p.  1124  ; above,  TS.  i. 
4.  19 ; p.  58,  n.  1. 

3 This  verse  vifve,  &c.,  is  especially  styled  the 

elevating,  as  raising  the  sacrificer  from 
this  to  the  other  world.  £B.  iii.  1.  4.  1 
applies  the  term  (with  older  form  audgra- 
bhana ) to  all  five  oblations. 

4 The  verse  contains  only  twelve  words,  and 

apparently  the  twelve  calf-binders  are 
the  twelve  words  used  to  bind  the  sacri- 
fice (cf.  comm.). 

6 That  is  because  marta,  ‘ man  ’,  recalls  Pitr. 


487] 


The  Advance  to  the  Place  of  the  Sacrifice  [ — vi.  1.  3 


three  are  of  eight  syllables.  The  three  approach  the  eight ; the  four  the 
eight.1  Because  it  has  eight  syllables  [6]  it  is  a Gayatrl.  Because  it  has 
eleven  syllables  it  is  a Tristubh.  Because  it  has  twelve  syllables,  it  is 
a Jagati.  This  Rc  indeed  is  all  the  metres.  In  that  he  consecrates  him 
with  this  Rc,  he  consecrates  him  with  all  the  metres.  The  first  quarter- 
verse  is  of  seven  syllables ; the  Qakvarl  is  of  seven  syllables,  the  Qakvarl 
is  cattle ; verily  he  wins  cattle.  The  first  quarter-verse  is  defective  by 
one  syllable.  Therefore  men  live  on  what  of  speech  is  defective.  He  offers 
with  a full  (verse)  to  win  Prajapati ; full  as  it  were  is  Prajapati.  He  offers 
with  a defective  (verse),  for  the  creation  of  offspring,  for  from  what  is 
defective  2 Prajapati  created  offspring. 

vi.  1.  3.  The3  Rc  and  the  Saman,  unwilling  to  remain  with  the  gods  for  the 
sacrifice,  taking  the  form  of  a black  antelope  4 departed  and  remained  away. 
The  (gods)  reflected,  * He  whom  they  shall  resort  to  will  become  all  this 
world.’ 5 They  called  to  them,  and  they  depositing  their  might  in  day 
and  night  came  up  to  them.  This  is  the  colour  of  the  Rc,  the  white  of 
the  skin  of  the  black  antelope ; the  black  is  the  colour  of  the  Saman. 
‘Ye  are  images  of  the  Rc  and  Saman  ’,  he  says  ; verily  he  wins  the  Rc  and 
the  Saman  [1].  The  white  of  the  black  antelope  skin  is  the  colour  of  the 
day,  the  black  of  the  night.  Whatever  is  imbued  in  those  two,  he  wins. 
He  consecrates  (him)  with  a black  antelope  skin.  The  black  antelope 
skin  is  the  form  of  the  holy  power ; verily  he  consecrates  him 
with  the  holy  power.  ‘ O god,  this  prayer  of  him  who  imploreth  ’,  he 
says.  That  is  according  to  the  text.6  The  man  who  is  consecrated 
is  a foetus ; the  clothing  is  the  caul ; he  covers.  Therefore  [2]  foetuses 
are  born  covered  (with  the  caul).  He  should  not  uncover  before  the 
purchasing  of  the  Soma.  If  he  were  to  uncover  before  the  purchasing 
of  the  Soma,  the  foetuses  of  offspring  would  be  liable  to  miscarriage. 
He  uncovers  when  the  Soma  has  been  purchased ; verily  he  is  bom. 
It  is  also  as  when  one  uncovers  to  a superior.7 8  The  Angirases  going  to 
the  world  of  heaven  divided  their  strength.  What  was  left  over  became 
Qara  grass ; Cara  grass  is  strength.  In  that  the  girdle  is  of  Qara  grass  [3], 


1 i.  e.  3 + 8=11;  4 + 8=12;  u pa  + i is  a 

technical  expression  for  ‘ be  added  to  ’. 

8 Cf.  AA.  i.  1.  2 ; BR.  iv.  339.  Oldenberg 

( Prolegomena , p.  372)  uses  this  statement  as 

showing  that  the  ‘ orthoepic  diaskeuasis  ’ 

of  the  RV.  was  not  yet  carried  out  before 

the  text  of  the  Sanhitas  was  produced. 
TS.  v.  1.  9.  1 may  be  also  compared. 

8 Cf.  KS.  xxiii.  4 ; KapS.  xxxv.  8 ; MS.  iii.  6. 
6,  7 ; <pB.  iii.  2.  1.  1-31.  This  explains 
TS.  i.  2.  2. 


* For  the  construction  see  Weber,  IS.  xiii. 
Ill,  who  cites  v.  2.  6.  5 ; vi.  1.  5.  6 ; 2.  4. 
2,  4 ; 7. 1 ; vii.  1.  6.  2,  3,  4 ; TB.  i.  1.  3.  3 ; 
AB.  vi.  35. 

6 For  the  construction  cf.  Keith,  JRAS. 
1910,  pp.  525,  873. 

6 The  sense  seems  to  be  simply  that  the 

verse  is  of  clear  meaning,  needing  no 
comment. 

7 Sayana  explains  by  a reference  to  the 

removal  of  the  curtains  which  separate 


[488 


vi.  i . 3 — ] The  Exposition  of  the  Soma  Sacrifice 


he  wins  strength.  He  girds  it  in  the  middle  ; verily  he  gives  him  strength 
in  the  middle.  Therefore  in  the  middle  men  enjoy  strength.  The  part 
of  man  above  the  navel  is  pure,  that  below  is  impure.  In  that  he  girds 
him  in  the  middle  he  discriminates  between  the  pure  and  impure  parts. 
Indra  hurled  his  thunderbolt  against  Vrtra ; it  divided  into  three  parts; 
one-third  the  wooden  sword,  one-third  the  chariot,  and  one-third  the  sacri- 
ficial post  [4].  The  internal  arrows1  which  were  split  ( aclryanta ) became 
Qara  grass,  and  that  is  why  Qara  grass  is  so  called.  The  thunderbolt  is 
Qara  grass  ; hunger  indeed  is  the  foe  of  man.  In  that  the  girdle  is  of  Qara 
grass,  he  clearly  drives  away  the  enemy  hunger  from  the  middle  (of  man’s 
body).  It  is  threefold.  The  breath  is  threefold  ; verily  he  places  the 
threefold  breath  in  the  middle  of  the  sacrificer.  It  is  broad,  for  the  discrimi- 
nation of  the  strands.  He  consecrates  the  sacrificer  with  a girdle,  with 
a yoke  his  wife,  for  the  sake  of  offspring  [5].  The  sacrifice  reflected  on 
the  gift  (to  the  priests).2  He  had  intercourse  with  her.  Indra  perceived 
this  and  reflected,  ‘ He  who  will  be  born  from  this  union  will  be  this 
world.’  He  entered  her ; from  her  verily  was  Indra  born ; he  reflected, 
‘ He  who  hence  other  than  I will  be  born  will  be  this  world  ’.  Stroking 
her  womb  he  split  it,  she  became  barren  after  birth,  and  that  is  the 
origin  of  the  (cow)  which  is  barren  after  birth  [6].3  He  wrapped  it  (the 
yoni)  in  his  hand,  he  deposited  it  among  the  wild  beasts,  it  became  the 
horn  of  the  black  antelope.  ‘ Thou  art  the  birthplace  of  Indra ; harm  me 
not  ’,  (with  these  words)  he  hands  the  horn  of  the  black  antelope.  Verily 
he  makes  the  sacrifice  united  with  the  womb,  the  gift  with  the  womb,  Indra 
with  the  womb,  for  union  with  the  womb.  ‘ For  ploughing  thee,  for  good 
crops’,  he  says.  Therefore  plants  grow  up  without  ploughing.  ‘ For  those 
of  good  fruits  thee,  for  the  plants’,  he  says.  Therefore  plants  bear  fruit.  If 
he  were  to  scratch  himself  with  his  hand  [7]  his  offspring  would  be  liable 
to  the  itch  ; if  he  were  to  smile,  they  would  become  naked.4  He  scratches 


a prince  from  the  people  in  his  palace 
when  he  gives  an  audience.  Bhask.  has 
piijyagurvadiham  pratiprdvrtam  vaso  'pornute. 
The  practice,  however  obscure,  must 
rather  be  to  the  removal  of  some  gar- 
ment as  a token  of  respect  to  a superior,  a 
practice  of  common  occurrence  in  other 
parts  of  the  world. 

1 The  bolt  is  conceived,  it  seems,  as  con- 
taining arrows  within  it,  which  become 
^ara  grass  or  reeds,  used  for  arrows. 
For  the  reed  arrows  of  the  Indians  cf. 
Veilic  Index,  ii.  357. 

5 For  the  daksind  and  its  demoralizing  effect 
on  the  Vedic  priest  and  poet,  cf.  Bloom 


field,  Religion  of  the  Veda,  pp.  71  seq. ; Vedic 
Index,  ii.  82,  83. 

3 suta  vafd  seems  naturally  to  mean  * barren, 

after  bearing’,  in  this  case  Indra.  The 
^B.  iii.  2.  1.  27,  28  has  a form  of  the 
legend  by  which  Indra  is  born  as  the 
one  and  only  offspring  of  Yajna  and  Vac. 

4 i.  e.  as  the  comm,  puts  it,  would  have  no 

clothes,  because  of  their  poverty.  The 
accusatives  in  nagnam-bhavukdh  and  pd- 
manam-bhavukdh  are  interesting;  usually 
they  are  explained  as  based  on  the 
analogy  of  similar  accusatives  with 
forms  of  kr  when  the  accusative  is 
predicative  (cf.  Macdonell,  Ved.  Oramm. 


489] 


[ — vi.  1.  4 


The  Deer-skin , the  Horn,  the  Staff 


himself  with  the  horn  of  the  black  antelope  and  smiles,  holding  it  for  the 
protection  of  his  offspring.  He  should  not  let  go  the  horn  of  the  black  antelope 
before  the  bringing  of  the  gifts  (to  the  priests).  If  he  were  to  let  go  the 
horn  of  the  black  antelope  before  the  bringing  of  the  gifts,  the  womb  of  his 
offspring  will  be  liable  to  miscarriage.  When  the  gifts  have  been  brought, 
he  casts  away  the  horn  of  the  black  antelope  in  the  pit.1  The  pit  is  the 
womb  of  the  sacrificer ; the  horn  of  the  black  antelope  is  the  womb  ; vei'ily 
he  places  womb  in  womb,  that  the  sacrificer  may  have  a womb, 
vi.  1.  4.  Speech  2 went  away  from  the  gods,  not  being  willing  to  serve  for 
the  sacrifice.  She  entered  the  trees.  It  is  the  voice  of  the  trees,  the  voice 
that  is  heard  in  the  drum,  the  lute,  and  the  flute.3  In  that  he  offers  the 
staff  of  the  initiated,  he  wins  speech.  The  (staff)  is  of  Udumbara  wood;  the 
Udumbara  is  strength  ; verily  he  wins  strength.  It  is  level  with  his  mouth  ; 
verily  from  the  mouth  (downwards)  he  wins  strength  for  him.  Therefore 
from  the  mouth  they  enjoy  strength  [1].  After  the  buying  of  the  Soma 
he  hands  the  staff  to  the  Maitravaruna  (priest).  For  the  Maitravaruna 4 
first  assigns  to  the  priests  their  utterance,  and  the  priests  plant  it  in  the 
sacrificer.  ‘ Hail ! with  my  mind  the  sacrifice  ’,  he  says ; for  man  approaches 
the  sacrifice  with  his  mind.  ‘ Hail ! from  heaven  and  earth  ’,  he  says  ; for 
the  sacrifice  is  in  heaven  and  earth.  ‘ Hail ! from  the  broad  atmosphere  ’, 
he  says  ; for  the  sacrifice  is  in  the  atmosphere.  ‘ Hail ! from  the  wind  the 
sacrifice  I grasp  ’,  he  says  [2].  The  sacrifice  is  he  who  blows  here  ; 5 verily 
he  clearly  wins  him.  He  clenches  his  fist ; he  restrains  his  speech,  for  the 
support  of  the  sacrifice.  ‘ This  Brahman  6 has  consecrated  himself  he  says 


p.  165,  n.  1),  while  Delbruck  ( Vergl . Synt. 
iii.  21)  adds  cases  like  RV.  iii.  53.  8 : 
rupdm-rupam  maghdva  bobhavlti  when 
riipdm,  a nominative,  was  taken  as  an 
accusative  (cf.  n.  5,  p.  487).  On  the  other 
hand,  Finck  (Berl.  Philol.  Wochensch.  1901, 
p.  500)  compares  the  English  ‘ it  is  me  ’, 
and  suggests  that  like  ‘ me  ’ the  accusa- 
tive represents  a reaction  from  the 
nominative  or  predicative.  Cf.  Wacker- 
nagel,  Altind.  Gramm,  ix.  i.  203.  This 
suggestion  can  hardly  be  deemed  accept- 
able, when  the  influence  of  analogy  is 
so  obvious  and  easy  an  explanation. 

1 The  catvala  is  a deep  pit,  the  earth  from 
which  is  used  for  the  uttaravedi  or  high 
altar.  It  is  just  outside  the  Mahavedi, 
a little  north-west  of  the  north-east 
corner:  see  Caland  and  Henry,  L’Agni- 
stoma,  pi.  iv. 

3 Cf.  KS.  xxiii.  4,  6 ; KapS.  xxxvi.  1-3  ; MS. 
iii.  6,  8-10 ; £B.  iii.  2.  1.  32-2.  27.  This 
26  [h.o.s.  19] 


explains  TS.  i.  2.  2.  3-3.  3. 

3 Cf.  Levi,  La  doctrine  du  sacrifice,  p.  34,  who 

quotes  PB.  vi.  5.  10-13. 

4 Cf.  for  this  priest,  Weber,  IS.  ix.  188-190; 

x.  140  seq. 

5 i.  e.  the  wind  who  purifies  (jpu).  Cf.  AA. 

ii.  1.  1. 

6 £B.  iii.  2.  1.  39,  40,  expressly  holds  that 

brdhmana  is  to  be  used  even  of  a rdjanya 
or  a vaitpja,  as  the  origin  of  a man  is 
uncertain,  for  the  Raksases  pursue 
women  on  earth  and  implant  their  seed 
therein.  But  a man  is  born  a Brahmana 
by  the  sacrifice,  even  if  he  be  a Rajanya 
or  a Vai<jya.  The  B£S.,  in  a passage 
mentioned  by  Caland  and  Henry 
(V  Agnistoma,  p.  20,  n.),  allows  the  use  of 
the  proper  terms.  For  the  activity  of 
the  Raksases,  cf.  the  discussion  of  gan- 
dharva  by  Pischel,  Ved.  Stud.  i.  77  seq. ; 
ii.  233,  234,  and  Oldenberg,  Religion  des 
Veda,  p.  249,  n.  1,  and  the  further  treat- 


[490 


vi.  l.  4 — ] The  Exposition  of  the  Soma  Sacrifice 


thrice  in  a whisper ; verily  he  proclaims  him  to  the  gods.  Thrice  aloud  (he 
says  it) ; verily  he  proclaims  him  to  both  gods  and  men.  He  should  not 
utter  speech  until  the  Naksatras  appear.  If  he  were  to  utter  speech 
before  the  Naksatras  appear,  he  would  divide  the  sacrifice  [3].  When 
the  Naksatras  have  arisen,  he  utters  speech,  ‘ Prepare  the  fast  food.’  The 
consecrated  is  bound  by  a vow  of  sacrifice ; verily  with  regard  to  the  sacri- 
fice does  he  utter  speech.  Should  he  utter  speech,1  he  should  then  repeat 
a Rc  addressed  to  Visnu.  Visnu  is  the  sacrifice ; verily  he  unites  the 
sacrifice  with  the  sacrifice.  ‘ The  thought  divine  we  meditate  he  says. 
Thus  he  makes  smooth  the  sacrifice.  ‘ May  it  guide  us  safely  according  as 
we  will’,  he  says.  Verily  he  wins  the  dawn  [4].  The  theologians  say,  ‘ Should 
an  offering  be  made  in  the  house  of  one  who  is  consecrated,  or  should  an 
offering  not  be  made  ? ’ The  man  who  is  consecrated  is  the  oblation,  and 
if  he  were  to  sacrifice  he  would  offer  a part  of  the  sacrificer ; if  he  were  not  to 
sacrifice,  then  he  would  omit  a joint  of  the  sacrifice.2  ‘ The  gods,  mind  born, 
mind  using  ’,  he  says.  The  gods,  mind  born,  mind  using,  are  the  breaths  ; 
verily  in  them  he  sacrifices  secretly,  and  the  sacrifice  is  both  offered  as 
it  were  and  yet  not  offered.  Now  the  Raksases  are  fain  to  hurt  him  who  is 
consecrated  while  he  sleeps.  Agni  [5]  indeed  is  the  slayer  of  the  Raksases. 
‘ O Agni,  be  thou  wakeful.  Let  us  be  glad  ’,  he  says ; verily  having  made 
Agni  his  guardian,  for  the  smiting  away  of  the  Raksases,  he  sleeps.  Now, 
if  a man  who  is  consecrated  sleeps,  he  does  something  that  as  it  were  is 
contrary  to  his  vow.  ‘ Thou,  O Agni,  art  the  guardian  of  vows  ’,  he  says. 
Agni  indeed  is  among  the  gods  the  guardian  of  vows;  verily  he  causes 
him  to  take  up  his  vow  again.  ‘ Among  the  gods  and  men  ’,  he  says  ; for 
he,  being  a god  [6],  is  (guardian  of  vows)  among  men.3  ‘ Thou  art  to  be 
invoked  at  our  sacrifices  ’,  he  says ; for  him  they  invoke  at  the  sacrifices. 
Now  power  and  the  gods  depart  from  the  man  who  is  consecrated  when  he 
is  asleep.  ‘All  the  gods  have  surrounded  me’,  he  says ; verily  he  unites  him 
with  both  power  and  the  gods.4  If  he  were  not  to  utter  that  formula  ( yajus ), 
so  many  cattle  would  be  as  he  might  consecrate  himself  for.  ‘ O Soma, 
give  so  much  [7]  and  bear  more  hither  he  says ; verily  he  obtains 
innumerable  cattle.  ‘Thou  art  gold;  be  for  my  enjoyment’,  he  says; 


ment  by  Windisch,  Buddha's  Geburt, 
pp.  12-14  ; Keith,  JRAS.  1910,  p.  213. 

* i.  e.  other  than  that  allowed  when  the 
Naksatras  have  appeared. 

2  The  result  is  that  he  does  not  sacrifice  in 
the  ordinary  way  the  new  and  full  moon 
sacrifices,  but  he  sacrifices  in  the  breaths 
(prana),  an  idea  not  rare  ; cf.  AA.  iii. 
2.  6 ; QA.  viii.  11. 


3 It  seems  pretty  clear  that  the  Brahmana 

regards  the  word  deva  in  devd  a as  standing 
for  devah,  not  for  deve,  which  it  must 
really  do,  and  the  mistake  of  the  Pada  is 
therefore  a very  old  one. 

4 It  is  clear  that  this  Mantra  in  the  view  of  the 

Brahmana  does  not  apply  to  the  taking  of 
the  Daksinas,  but  is  said  on  waking. 


491]  The  Prayanlya  Offering  [ — vi.  1.5 

verily  he  takes  each  according  to  its  deity.1  He  says,  ‘ To  Vayu  thee,  to 
Varuna  thee  ! ’ If  he  did  not  so  specify  them,  he  would  put  the  gifts  out 
of  correspondence  with  the  deities,  and  would  be  brought  low  to  the  deities.2 * 
Because  he  thus  specifies  them,  he  puts  the  gifts  in  correspondence  with 
the  deities,  and  is  not  brought  low  to  the  deities.  ‘ O divine  waters,  son  of 
the  waters  ’,  he  says.  ‘ That  divine  part  of  yours,  which  is  pure  and  fit  for 
the  sacrifice,  may  I not  step  upon  that  he  says  in  effect.  ‘ The  unbroken 
web  of  earth  may  I follow  ’,  he  says ; verily  making  a bridge  he  crosses  over, 
vi.  1.  5.  The  3 gods,  having  fixed  up  a place  of  sacrifice,  could  not  distinguish 
the  quarters.  They  ran  up  to  one  another,  (saying)  ‘ By  thee  shall  we 
distinguish  them,  by  thee.’  They  fixed  upon  Aditi,  (saying),  ‘ By  thee 
shall  we  distinguish  them.’  She  said,  ‘ Let  me  choose  a guerdon.  Let 
the  opening  oblation  in  the  sacrifice  be  mine,  and  the  concluding  oblation 
be  mine.’  Therefore  the  opening  oblation  of  the  sacrifice  belongs  to  Aditi, 
and  the  concluding  oblation  belongs  to  Aditi.4  He  offers  to  five  gods  ; there 
are  five  quarters,  (and  so  it  serves)  for  the  distinction  of  the  quarters  [1]. 
Now  the  Pankti  is  of  five  elements,  the  sacrifice  is  fivefold ; verily  he  wins 
the  sacrifice.  They  made  sacrifice  to  Pathya  Svasti.  The  eastern  quarter 
they  distinguished  by  her,  by  Agni  the  southern,  by  Soma  the  western, 
by  Savitr  the  northern,  by  Aditi  the  zenith.  He  offers  to  Pathya  Svasti ; 
verily  he  distinguishes  the  eastern  quarter.  Having  offered  to  Pathya 
Svasti,  he  offers  to  Agni  and  Soma.  Agni  and  Soma  indeed  are  the 
eyes  of  the  sacrificer ; verily  he  sees  with  them  [2].  Having  offered 
to  Agni  and  Soma,  he  offers  to  Savitr ; verily  on  the  instigation  of 
Savitr  he  sees.  Having  offered  to  Savitr,  he  offers  to  Aditi ; Aditi 
indeed  is  this  (earth) ; verily  taking  his  stand  on  it  he  sees.  Having  offered 
to  Aditi,  he  repeats  the  verse  to  the  Maruts.  The  Maruts  are  the  subjects 
of  the  gods.  As  the  subjects  of  the  gods  are  in  harmony,  so  he  brings  the 
human  subjects  into  harmony.5  In  that  he  repeats  the  verse  to  the  Maruts, 


1 enah  refers  to  the  cattle  which  serve  in  the 

rite.  Those  which  are  lost,  dead,  &c.,  he 
devotes  to  the  several  gods,  the  living 
and  whole  ones  to  the  several  priests. 
See  KS.  xxiii.  6 ; MS.  iii.  6.  10,  where 
the  sense  is  made  clear. 

2 For  d-vrfcyate  with  the  dat.,  Delbriick 

(AUind.  Synt.  p.  143)  sees  an  equivalent 
of  an  ablative,  • he  is  removed  from  the 

gods’.  This  is  doubtful:  the  dative 

seems  used  rather  in  the  sense  ‘ fall  a 
victim  to  ’ the  gods.  Cf.  TS.  v.  3.  7.  2 ; 
Oldenberg,  SBE.  xlvi.  19  seq.  ; Rgveda- 
Noten,  i.  23,  24,  with  Charpentier,  VOJ. 


xxv.  377,  n.  4 ; 384,  n.  2 (on  AV.  xv.  2,  1 ; 
12.  6),  who  seems  to  waver  in  his  in- 
terpretation. Cf.  p.  139,  n.  4. 

3 Cf.  KS.  xxiii.  8;  KapS.  xxxvi.5,  G ; MS.  iii. 

7.  1,  2;  £B.  iii.  2.  3.  1-23. 

4 The  prayanlya,  is  an  offering  preliminary  to 

the  purchase  of  Soma,  its  udayanlyd  an 
offering  after  the  sacrificial  bath  has 
taken  place  ; cf.  ^)B.  iv.  5.  1.  2 ; Caland 
and  Henry,  L’Agnistoma,  pp.  28,  29 ; 
Eggeling,  SBE.  xxvi.  48,  n.  1. 

5 For  the  Maruts  as  the  subjects  of  the  gods, 

cf.  Bloomfield,  SBE.  xlii.  663,  and  for  vif, 
see  Geldner,  Ved.  Stud.  ii.  303 ; Vedic  Index, 


[492 


vi.  i.  5 — ] The  Exposition  of  the  Soma  Sacrifice 

it  is  to  bring  subjects  into  harmony.  The  theologians  say,  ‘ The  opening  obla- 
tion should  be  performed  with  a fore-offering,  but  without  an  after-offering  ; 
the  concluding  oblation  should  be  performed  with  an  after-offering  [3], 
but  without  a fore-offering.’  These  are  the  fore-offerings,  and  these  the 
after-offerings,  and  this  is  the  course  of  the  sacrifice.1  This  is  not  to  be 
followed.  The  fore-offerings  are  the  self ; the  after-offerings  the  offspring. 
If  he  were  to  omit  the  fore-offerings,  he  would  omit  the  self ; if  he  were  to 
omits  the  after-offerings,  he  would  omit  offspring.  In  so  far  as  the  wThole 
of  the  sacrifice  2 is  not  performed,  in  so  far  does  the  sacrifice  come  to  ruin, 
and  the  sacrificer  comes  to  ruin  along  with  the  sacrifice  [4].  Verily  the 
opening  oblation  should  be  performed  with  both  fore-  and  after-offerings, 
and  the  concluding  oblation  should  be  performed  both  with  fore-  and  after- 
offerings. He  does  not  omit  the  self,  nor  offspring ; the  sacrifice  does  not 
come  to  ruin,  nor  the  sacrificer.  He  offers  the  concluding  oblation  in  the 
scrapings  of  the  opening  oblation ; 3 this  is  the  course  of  the  sacrifice. 
Now  if  he  were  to  make  the  Yajya  verses  of  the  opening  libation  the 
Yajya  verses  of  the  concluding  libation,  he  would  mount  to  the  other 
world  away  from  this,  and  would  be  liable  to  die.  The  Puronuvakya  verses 
of  the  opening  libation  should  be  made  the  Yajya  verses  of  the  concluding 
libation ; verily  he  finds  support  in  this  world. 

vi.  1.  6.  Kadru4  and  Suparni  had  a dispute  (for  the  stake  of)  each  other’s 
form.5  Kadru  defeated  Suparni.  She  said,  ‘ In  the  third  heaven  from 
here  is  the  Soma;  fetch  it,  and  by  it  buy  your  x'elease.’  Kadru  is  this 
(earth),  Suparni  yonder  (heaven),  the  descendants  of  Suparni  the  metres.  She 
said,  ‘ For  this  do  parents  rear  children;  “in  the  third  heaven  from  here 
is  the  Soma ; fetch  it,  and  by  it  buy  your  release  ” [1],  so  has  Kadru  said 
to  me.’  The  Jagati  flew  up,  of  fourteen  syllables,  but  returned  without 
obtaining  it ; it  lost  two  syllables,  but  returned  with  the  (sacrificial) 
animals  and  consecration.  Therefore  the  Jagati  is  the  richest  in  cattle 
of  the  metres,  and  consecration  waits  upon  a man  who  is  rich  in  cattle. 


ii.  305.  The  acc.  is  governed  by  dnu,  but 
it  approximates  to  the  acc.  absol.  found, 
e.g.  by  Geldner  ( Ved . Stud.  iii.  Ill,  n.  3), 
in  RV.  For  the  verse  see  RV.  viii.  7.  11  ; 
TS.  i.  5.  11.  4,  &c. 

1 That  is,  the  fore-offering  and  the  opening  li- 
bation should  be  connected,  and  the  latter 
should  not  be  accompanied  by  an  after- 
offering. But  this  is  deliberately  rejected. 

a The  constr.  is  intelligible,  but  loose. 

8 MS.  iii.  7.  2 has  niskasa,  which  may  be  the 
more  correct  reading,  as  it  is  supported 
by  KS.  xxiii.  10.  The  £B.  iii.  2.  3.  21 


recognizes  the  practice  of  making  the 
second  rite  a repetition  of  the  first,  but 
ibid.  22  condemns  it. 

4 Cf.  KS.  xxiii.  10  ; xxiv.  1 ; KapS.  xxxvii.  2; 

MS.  iii.  7.  3,  4 ; £B.  iii.  2.  4.  1-6  ; 3.  1. 
13-16. 

5 i.  e.  they  staked  themselves  on  the  issue 

(regarding  a horse’s  tail,  see  Suparnd- 
dhydya,  iii.  6.  1 ; iv.  7.  1),  not  that  they 
disputed  what  was  the  more  beautiful. 
Cf.  9B.  iii.  6.  2.  2 seg. ; Oldenberg,  ZDMG. 
xxxvii.  67  seq.  ; Weber,  IS.  viii.  31.  For 
the  question  of  the  Suparnddhydya,  see 


[ — vi.  l.  6 


493J  The  Strife  of  Kadrii  and  Suparnl 

The  Tristubh  flew  up,  of  thirteen  syllables,  but  returned  without  obtaining 
it ; it  lost  two  syllables,  but  returned  with  the  (sacrificial)  gifts  [2]  and 
penance.  Therefore  in  the  world  of  the  Tristubh,  the  midday  oblation,1 
the  gifts  are  brought.  ‘ That  in  truth  is  penance  they  say,  ‘ if  a man  gives 
his  wealth.’  The  Gayatri  flew  up,  of  four  syllables,  together  with  a female 
goat  with  light.  Then  the  goat  won  (Soma)  for  her,  and  so  the  goat  has 
the  name.2  The  Gayatri  brought  back  the  Soma  and  the  four  syllables,  and 
so  became  of  eight  syllables.  The  theologians  say  [3],  4 For  what  reason 
is  it  that  the  Gayatri,  the  smallest  of  the  metres,  holds  the  forefront  of  the 
sacrifice  ? ’ Because  it  brought  down  the  Soma,  it  held  the  forefront  of 
the  sacrifice ; therefore  it  is  the  most  glorious  (of  the  metres).  By  the  feet 
it  grasped  two  of  the  oblations,  and  by  the  mouth  one.  The  one  it  gi’asped 
by  the  mouth  it  sucked ; therefore  two  oblations  are  made  of  the  pure 
Soma,3  the  morning  and  midday  oblations ; therefore  at  the  third  oblation 
they  pour  out  the  dregs  of  the  Soma ; for  they  regard  it  as  sucked  as  it  were 
[4].  He  removes  any  admixture  so  that  it  may  be  pure;  verily  also  he  makes 
ready  it  (the  if  Isa).  When  the  Soma  was  being  borne  away,  the  Gandharva 
Viijvavasu  stole  it.  It  was  for  three  nights  stolen  : therefore  after  purchase 
the  Soma  is  kept  for  three  nights.  The  gods  said,  4 The  Gandharvas  love 
women ; 4 let  us  redeem  it  with  a woman.’  They  made  speech  unto  a 
woman  of  one  year  old,  and  with  her  redeemed  it.  She  adopted  the  form 
of  a deer  and  ran  away  from  the  Gandharvas  [5]  ; that  was  the  origin  of 
the  deer.  The  gods  said,  4 She  has  run  from  you  ; she  comes  not  to  us ; let 
us  both  6 summon  her.’  The  Gandharvas  uttered  a spell,  the  gods  sang,  she 
went  to  the  gods  as  they  sang.  Therefore  women  love  one  who  sings  ; 
enamoured  are  women  of  him  who  thus  knows.  So  if  there  is  in  a family 
one  person  who  knows  thus,  men  give  their  daughters  in  wedlock  to  that 
family,  even  if  there  be  other  (wooers)  in  plenty  [6].°  He  buys  Soma 
with  a (cow)  one  year  old  ; verily  he  buys  it  with  the  whole  of  speech. 
Therefore  men  utter  speech  when  one  year  old.  He  buys  with  a cow  which 
has  no  horns,  small  ears,  is  not  one-eyed  or  lame,  and  has  not  seven  hooves ; 
verily  he  buys  it  with  all.  If  he  were  to  buy  it  with  a white  cow,  the 


Hertel,  YOJ.  xxiii.  300  seq.;  Keith,  JRAS. 
1911,  pp  987,  1001. 

1 For  the  metres  and  the  Savanas,  see  esp. 

Bloomfield,  JAOS.  xvi.  5 seq. 

2 jyotisd  is  taken  with  the  second  sentence  by 

the  comm,  and  makes  sense  thus.  Still 
it  can  be  taken  with  the  first  part,  the 
ajd  being  radiance. 

3 See  Hillebrandt,  Ved.  Myth.  i.  204  seq. 

1 SeeRV. x.85. 22;  MacdonelI,Fed. Myth.]).  137. 
5 The  vi  denotes  rivalry : Delbriick,  Altind. 


Synt.  p.  464. 

6 So  the  comm.  It  might  mean  that,  even  if 
the  family  is  a large  one,  the  presence 
in  it  of  one  wise  man  leavens  it 
adequately  to  give  it  a pre-eminence  in 
marriage  matters.  Bhask.  suggests  that 
the  proviso  means  either  that  no  other 
virtues  produce  this  result,  or  that  several 
so  endowed  greatly  enhance  the  position 
(utd  yad  = kirn  tu).  There  is  no  real 
suggestion  of  polyandry. 


vi.  l.  6 — ] The  Exposition  of  the  Soma  Sacrifice  [494 

sacrificer  would  become  leprous.1  If  he  were  to  buy  with  a black  one,  it 
would  be  a funeral  cow,2  and  the  sacrificer  would  be  likely  to  die.  If  with 
one  of  both  colours,  it  would  be  one  sacred  to  Vrtrahan,  and  he  would  either 
overcome  his  foe  or  his  foe  him.3  He  buys  with  a ruddy,  yellow-eyed  one. 
This  is  the  form  of  Soma ; verily  he  buys  it  with  its  own  deity, 
vi.  1.  7.  That4  became  gold.  Therefore  they  purify  gold  forth  from  the 
waters.5  The  theologians  say,  ‘ How  is  it  that  offspring  are  produced 
through  that  which  is  boneless,  and  yet  are  born  with  bones  1 ’ Because 
he  offers  the  gold,  placing  it  in  the  ghee,  therefore  are  offspring  produced, 
through  that  which  is  boneless,  and  yet  are  born  with  bones.  The  ghee  is 
Agni’s  loved  abode,  the  gold  is  radiance.  ‘ This  is  thy  body,  O pure  one. 
This  is  thy  splendour  ’,  he  says  ; verily  he  unites  Agni  with  his  radiance  and 
his  body  [1] ; verily  also  he  makes  him  ready.  If  he  were  to  deposit  (the 
gold)  without  fastening  it  on,  then  the  foetuses  of  offspring  would  be  liable 
to  miscarriage.  He  deposits  it  fastening  it  on,  to  secure  the  foetuses.  He 
fastens  it  so  that  it  cannot  be  untied,  for  the  production  of  offspring. 
The  cow  with  which  the  Soma  is  bought  is  speech.  ‘ Thou  art  the  strong  ’, 
he  says ; for  what  he  strengthens  in  his  mind,6  that  he  expresses  in  speech. 
‘ Grasped  by  mind  ’,  he  says  ; for  by  mind  is  speech  grasped.  ‘ Acceptable 
to  Visnu  ’,  he  says  [2].  Visnu  is  the  sacrifice  ; verily  he  makes  her  accept- 
able to  the  sacrifice.  ‘ Through  the  impulse  of  thee,  of  true  impulse  ’, 
he  says ; verily  he  wins  speech  which  is  impelled  by  Savitr.  As  each  part 
is  performed,  the  Raksases  are  fain  to  injure  the  sacrifice ; the  path  of 
Agni  and  Surya  is  one  which  the  Raksases  cannot  injure.  ‘ I have 
mounted  the  eye  of  the  sun,  the  pupil  of  the  eye  of  Agni  ’,  he  says.  He 
mounts  the  path  which  is  not  injured  by  the  Raksases  [3].  The  cow  with 
which  the  Soma  is  bought  is  speech.  ‘ Thou  art  thought,  thou  art  mind  ’, 


1 This  is  probably  what  is  meant,  the  same 

thing  being  denoted  by  kilasa,  &e. 

2 anustdrani,  the  cow  killed  at  the  burial  rite, 

with  which  are  covered  the  limbs  of  the 
dead  man  ; cf.  RV.  x.  16.  7 ; Oldenberg, 
Religion  des  Veda,  p.  576,  n.  5.  See  also 
TS.  vi.  1.  7.  5. 

3 The  point  is  that  the  cow  would  at  once 

impart  victory  and  defeat,  the  defeat  of 

Vrtra,  the  victory  of  Indra,  and  there 

would  be  no  certainty  of  secuiing  the 
victory.  All  the  authorities  (Hillebrandt, 
Ved.  Myth.  i.  25-29)  agree  on  the  colour 
of  the  cow  as  like  the  colour  of  Soma, 
and  as  red  or  brownish-red  ( babhru ).  Cf. 
£B.  iii.  3.  1.  13-16.  The  reference  to 
seven  hooves  is  of  course  to  the  fact  that 


some  animals  have  one  of  the  feet  with  a 
single  hoof,  instead  of  a double  one  with 
a clear  division  as  usual,  dkama  is  a 
little  obscure  ; the  Kanva  recension  of 
the  £B.  has  anupdrstakarnd,  perhaps  ‘with 
unperforated  ears  \ The  rendering  ‘not 
earless’  of  Eggeling,  SBE.  xxvi.  63,  is 
difficult,  and  it  may  be  better  to  assume 
that  it  means  ‘ with  unmutilated  ears’. 

4 Cf.  KS.  xxiv.  3 ; KapS.  xxxvii.  4 ; MS.  iii. 

7.5,6;  <|3B.  iii.  2.  4.9-21.  It  comments 
on  TS.  i.  2.  4. 

5 Cf.  Zimmer,  Altindisches  Leben,  p.  50. 

6 ju  here  has  the  sense  of  a thought  meditated 

on,  and  so  made  effective  by  issuing  in 
speech,  an  idea  familiar  to  modern 
psychology. 


495] 


The  Soma  Cow 


[ — vi.  i.  8 


lie  says ; verily  he  instructs  her.  Therefore  children  are  born  instructed. 

‘ Thou  art  thought  he  says ; for  what  one  thinks  in  the  mind  one  expresses 
in  speech.  ‘ Thou  art  mind  ’,  he  says ; for  what  one  grasps  by  the  mind  one 
performs.  ‘ Thou  art  meditation  ’,  he  saj's ; for  what  one  meditates  with 
the  mind  one  expresses  in  speech  [4].  ‘ Thou  art  the  gift  (to  the  priests) 

he  says ; for  (the  cow)  is  the  gift.  ‘ Thou  art  of  the  sacrifice  ’,  he  says ; 
verily  he  makes  her  fit  for  the  sacrifice.  ‘ Thou  art  of  kingly  power  ’,  he 
says,  for  she  is  of  kingly  power.  ‘ Thou  art  Aditi,  double-headed  ’,  he 
says.  In  that  to  Aditi  belong  the  opening  and  the  concluding  oblations  of 
the  sacrifices,  therefore  does  he  say  that.1 2  If  (the  cow)  were  not  bound,  she 
would  be  unrestrained ; if  she  were  bound  by  the  foot,  she  would  be  the 
funeral  cow,-  and  the  sacrificer  would  be  likely  to  perish  [5].  If  she  were 
held  by  the  ears,  she  would  belong  to  Vrtrahan,  and  the  sacrificer  would 
oppress  another,  or  another  would  oppress  him.  ‘ May  Mitra  bind  thee  by 
the  foot’,  he  says.  Mitra  is  the  auspicious  one  of  the  gods;  verily  with 
his  help  he  binds  her  by  the  foot.  ‘ May  Pusan  guard  the  ways  ’,  he  says. 
Pusan  is  this  (earth);  verily  he  makes  her  lady  of  this  (earth),  for  the  gaining 
thereof.  ‘For  Indra  the  guardian!’  he  says;  verily  he  makes  Indra  her 
guardian  [6].  ‘May  thy  mother  approve,  thy  father’,  he  says;  verily  he 
buys  with  her  approved.3  ‘ Go,  0 goddess,  to  the  god  ’,  he  says ; for  she 
is  a goddess,  and  Soma  is  a god.  ‘ To  Indra  Soma  ’,  he  says ; for  the 
Soma  is  borne  to  Indra.  If  he  were  not  to  say  that  text,  the  cow  with 
which  the  Soma  is  bought  would  go  away.  * May  Rudra  guide  thee 
hither’,  he  says.  Rudra  is  the  harsh  [7]  one  of  the  gods;  verily  he  places 
him  below  her,  for  guiding  hither.4 *  He  does  as  it  were  a harsh  thing  when 
he  recites  that  (text)  of  Rudra ’s.  ‘In  the  path  of  Mitra’,  he  says,  for 
soothing.  He  buys  indeed  by  speech  when  he  buys  by  the  cow  with  which 
the  Soma  is  bought.  ‘ Hail ! Return  with  Soma  as  thy  comrade,  with 
wealth  ’,  he  says ; verily  having  purchased  by  means  of  speech,  he  restores 
speech  to  himself.  The  speech  of  him  who  knows  thus  is  not  likely  to  fail, 
vi.  1.  8.  He6  follows  six  steps.  Speech  does  not  speak  beyond  the  sixth 
day.  He  wins  speech  in  the  size  in  which  she  is  found  in  the  path  of  the 
year.6  He  offers  in  the  seventh  footprint.  The  Qakvarl  has  seven  feet, 


1 Differently  explained  in  £15.  iii.  2.  4.  16,  as 

due  to  the  fact  that  by  speech  one  puts 
the  wrong  thing  first,  and  so  on.  The 
version  here  is  much  more  simple. 

2 See  vi.  1.6;  p.  494,  n.  1. 

3 i.  e.  he  buys  the  Soma,  with  the  permission 

of  the  relatives  of  the  cow.  The  instr.  is 

properly  used  as  the  price,  but  it  is  an 

example  of  the  ease  by  which  an  instru- 


mental absolute  could  be  developed.  See 
Speijer,  Sanskrit  Syntax,  § 372.  Cf.  p.  626, 
n.  11. 

4  For  dvrttyai,  corresponding  to  d vartayatu,  cf. 

TS.  vi.  1.  8;  p.  496,  n.  2. 

6 Cf.  KS.  xxiv.  4;  KapS.  xxxvii.  5 ; MS.  iii.  7. 
6,  7 ; <j)B.  iii.  3.  1.  1-11.  This  section 
comments  on  TS.  i.  2.  5. 

6 i.  e.  there  are  only  six  Prsthya  Stotras  in 


vi.  i . 8 — ] The  Exposition  of  the  Soma  Sacrifice 


[496 


the  Cakvarl  is  cattle ; verily  he  wins  cattle.  There  are  seven  domesticated 
animals,  and  seven  wild ; there  are  seven  metres  to  win  both  sets  of  animals. 
‘ Thou  art  a Yasvi,  thou  art  a Rudra  he  says ; verily  thus  by  her 
form  he  expounds  her  greatness  [l].1  ‘ May  Brhaspati  make  thee  rejoice 

in  happiness  he  says.  Brhaspati  is  the  holy  power  of  the  gods ; verily 
by  means  of  the  holy  power  he  wins  cattle  for  him.  ‘ May  Rudra  with 
the  Vasus  be  favourable  to  thee’,  he  says,  for  the  sake  of  protection.2 
‘ I pour  thee  on  the  head  of  the  earth,  on  the  place  of  sacrifice  ’,  he 
says  ; for  the  place  of  sacrifice  is  the  head  of  the  earth.  ‘ On  the  abode 
of  the  offering  he  says ; for  the  foot  of  the  cow  by  which  the  Soma  is 
bought  is  the  abode  of  the  offering.  * Rich  in  ghee ; hail ! ’ [2],  he  says. 
Because  it  was  from  her  foot  that  ghee  was  pressed  out,  he  says  thus. 
If  the  Adhvaryu  were  to  offer  a libation  where  there  were  no  fire,  the 
Adhvaryu  would  become  blind,  and  the  Raksases  would  destroy  the  sacri- 
fice. He  offers  after  putting  down  the  gold ; verily  he  offers  in  that 
which  has  fire,3  the  Adhvaryu  does  not  become  blind,  and  the  Raksases 
do  not  destroy  the  sacrifice.  As  each  part  is  performed,  the  Raksases  are 
fain  to  injure  the  sacrifice.  ‘The  Raksas  is  enclosed,  the  evil  spirits  are 
enclosed’,  he  says,4  for  the  smiting  away  of  the  Raksases  [3].  ‘Thus  I cut 
the  necks  of  the  Raksas’;  ‘Who  hateth  us  and  whom  we  hate’,  he  says. 
There  are  two  persons,  one  whom  he  hates  and  one  who  hates  him ; verily 
successively  he  cuts  their  necks.  The  foot  of  the  cow  with  which  the 
Soma  is  bought  is  cattle ; he  pours  (the  dust  of  the  footprint)  so  far  as  it  is 
mixed  with  the  ghee ; 5 verily  he  wins  cattle.  (Saying)  ‘ Ours  be  wealth  ’, 
he  pours  it;  verily  the  Adhvaryu  [4]  does  not  deprive  himself  of  cattle. 
Saying  ‘ Thine  be  wealth  ’,  he  hands  it  to  the  sacrificer,  and  so  bestows 
wealth  on  the  sacrificer.  Saying  ‘ Thine  be  wealth  ’,  (the  sacrificer  hands  it) 
to  his  wife.  For  a wife  is  the  half  of  oneself,  and  to  do  so  is  as  it  were  to 


the  Sattra  called  the  Gavam  Ayana  ; see 
Hillebrandt,  Rituallitteratur,  pp.  155,  157. 

1 i.  e.  the  cow  has  these  various  forms,  and 

these  express  her  greatness. 

2 dvrttyai  or  dvrtyai  may  equally  well  be  read, 

for  MSS.  are  not  reliable  on  such  a point 
(< dvrtyai  may  always  be  merely  graphic 
for  dvrttyai ),  and  the  exact  sense  must  be 
doubtful.  Cf.  vi.  1.  7.8;  11.1;  p.  499,  n.  5. 

3 That  is,  on  the  footstep  on  which  the  piece 

of  gold  has  been  placed,  gold  and  fire 
being,  as  is  natural,  equated  : cf.  Olden- 
berg,  Religion  des  Veda,  p.  89. 

4 gfivah  is  of  course  the  ordinary  form  in  the 

Veda  of  grivd,  ‘ neck  ’ ; and  the  comm,  is 
needlessly  troubled  by  seeking  to  find  in 
it,  as  opposed  to  Raksas,  the  distributive 


as  opposed  to  the  collected  use.  For  grivah 
see  Hoernle,  JRAS.  1906,  pp.  916  seq. 
It  might  also  be  rendered  ‘throat’,  but 
‘ neck  ’ is  equally  plausible. 

6 The  reading  is  a little  uncertain ; the  MSS. 
have  yavattmutam  or  yavatmutam  or  ydvat- 
yiitam ; but  BS.  vi.  13 ; Ap£S.  x.  23.  3 
have  tmutam  .pretty  clearly,  and  that 
must  be  regarded  as  the  traditional  read- 
ing : ghrtendplutam  is  the  rendering  of  the 
comm.,  and  it  makes  good  sense.  There 
is  of  course  the  possibility  of  reading 
yuvat-mutam  (cf.  ji-muta).  BR.  and  OB. 
render  mit  Felt  getrdnkt,  suggesting  tyiitam 
from  liv.  Bhask.  has  mava  bandhane  ; and 
and  muv  seems  the  root ; yavatmutam 
being  the  correct  reading. 


497] 


The  Measuring  out  of  the  Soma  [ — vi.  1.9 


deposit  it  in  one’s  house.1  ‘ Let  me  attend  on  thee  with  Tvastr’s  aid  ’,2  he 
says.  Tvastr  is  the  maker  of  the  forms  of  offspring,  of  pairings ; verily 
he  places  form  in  cattle.  For  this  world  the  Garhapatya  fire  is  piled  up  ; for 
yonder  world  the  Ahavaniya.  If  he  were  to  cast  it  on  the  Garhapatya  fire, 
he  would  be  rich  in  cattle  in  this  world  ; if  on  the  Ahavaniya,  he  would 
be  rich  in  cattle  in  yonder  world  ; he  casts  it  on  both ; verily  he  makes  him 
rich  in  cattle  in  both  worlds. 

vi.  1.  9.  The3  theologians  say,  ‘Should  the  Soma  be  clarified  or  not?’ 
Soma  indeed  is  the  king  of  plants ; whatever  falls  upon  it  is  swallowed 
by  it.4 *  If  he  were  to  clarify  it,  it  would  be  as  when  one  expels  from  the 
mouth  what  has  been  swallowed ; if  he  were  not  to  clarify  it,  it  would  be 
as  when  something  falls  upon  the  eye  and  moves  to  and  fro ; the  Adhvaryu 
would  be  hungry,  the  sacrificer  would  be  hungry.  ‘ O Soma-seller,  purify  the 
Soma  ’,  he  should  say ; so  whether  it  be  the  one  [1]  or  the  other,  he  involves 
the  Soma-seller  in  both  (faults),  and  therefore  the  Soma-seller  is  hungry. 
Aruna  Aupave<ji  said,6  ‘ At  the  buying  of  the  Soma  I win  the  third  pressing.’ 
He  measures  (the  Soma)  on  the  skin  of  beasts ; verily  he  wins  cattle,  for 
cattle  are  the  third  pressing.  If  he  desire  of  a man,  ‘ May  he  be  without 
cattle  ’,  he  should  measure  it  for  him  on  the  rough  side.0  The  rough  side 
indeed  is  not  connected  with  cattle  ; verily  he  becomes  without  cattle.  If  he 
desire  of  a man,  ‘ May  he  be  rich  in  cattle  ’ [2],  he  should  measure  for  him 
on  the  hairy  side.  That  indeed  is  the  form  of  cattle  ; verily  by  the  form  he 
obtains  cattle  for  him ; verily  he  becomes  rich  in  cattle.  He  buys  it  at 
the  end  of  the  waters  ; verily  he  buys  it  with  its  sap.  ‘ Thou  art  a home- 
dweller  ’,  he  says ; verily  he  makes  it  at  home.  ‘ Thy  libation  is  bright  ’, 
he  says ; for  bright  is  its  libation.  He  advances  (for  it)  with  a cart ; verily 
he  advances  to  its  mightiness.7  He  advances  with  a cart  [3],  therefore 
what  lives  8 on  the  level  is  to  be  borne  by  a cart.  Where,  however,  they 
bear  it  on  their  heads,  therefore  what  lives  on  the  hill  is  to  be  borne  on 


1 tote  is  traditionally  referred  to  the  wife  ; see 

£B.  iii.  3.  1.  11  and  Eggeling,  SBE.  xxvi. 
61,  n.  2.  It  is  a curious  form,  Prakritic  for 
tava  tava ; p.  25,  n.  3.  The  comparison  of 
the  wife  and  the  house  is  a precursor  of 
the  later  use  of  ‘ house  ’ for  wife. 

2 On  te  here — the  other  Sanhitas  have  tea — 

cf.  Oldenberg,  Sgveda-Noten , i.  28,  n.  5. 

3 Cf.  KS.  xxiv.  5;  KapS.  xxxvii.6;  ^B.  iii.  3.2. 

5-19.  This  section  comments  on  TS.  i.  2. 6. 

* The  kingship  is  here  as  usual  connected 

with  the  swallowing  of  the  people ; cf. 
£B.  iii.  3.  2.  8.  For  the  danger  of  purify- 
ing the  Soma,  cf.  Caland  and  Henry, 

L'Agnistoma,  p.  30. 

27  [h.o.s.  19] 


5 Like  most  of  Aruna's  observations,  it  has 

little  point.  Apparently  the  explanation 
is  that  which  follows : viz.  he  measured 
the  Soma  on  a skin  and  so  won  cattle, 
and  they  are  equivalent  to  the  third 
pressing  which  is  accompanied  by  the 
savaniya  and  anubandhyd  animals ; cf. 
Hillebrandt,  Rituallitteratur,  p.  125.  For 
Aruna  see  Vedic  Index,  i.  35. 

6 That  is  the  side  without  hair,  at  first  sight 

rather  a curious  description. 

7 As  a token  of  respect  he  uses  a cart. 

8 jivana  seems  to  be  an  adj.  rather  than  a 

noun,  though  the  abstract  is  possible. 
The  reference  to  giraii  is  inteiesting  as 


[498 


vi.  l.  9 — ] The  Exposition  of  the  Soma  Sacrifice 


the  head.  With  a verse,  ‘That  god,  Savitr’,  in  the  Atichandas  metre1  he 
measures.  The  Atichandas  is  all  the  metres ; verily  with  all  the  metres 
he  measures  it.  The  Atichandas  is  the  highest  of  the  metres.  In  that  he 
measures  with  a verse  in  the  Atichandas  metre,  he  makes  it  the  highest  of 
its  peers.  With  each  (finger)  separately  [4]  he  measures ; verily  he 
measures  it  with  each  fresh  in  turn;  therefore  the  fingers  have  various 
strengths.  He  presses  down  the  thumb  on  them  all;  therefore  it  has 
equal  strength  with  the  other  fingers  ; therefore  all  it  accompanies.  If  he 
were  to  measure  with  all  (the  fingers),  the  fingers  would  grow  united ; with 
each  separately  he  measures  ; therefore  they  grow  separate.  He  measures 
five  times  with  the  Yajus.2  The  Pankti  has  five  syllables,  the  sacrifice  is 
fivefold ; verily  he  wins  the  sacrifice.  (He  measures)  five  times  in  silence 
[5].  They  make  up  ten.  The  Viraj  has  ten  syllables,  the  Viraj  is  food; 
verily  by  the  Viraj  he  wins  proper  food.  In  that  he  measures  with  the 
Yajus,  he  wins  the  past;  in  that  he  measures  in  silence,  the  future.  Now 
if  there  were  only  so  much  Soma  as  that  which  he  measures,  there  would 
be  enough  for  the  sacrificer  only,  and  not  also  for  the  priests  in  the  Sadas. 
With  the  words,  ‘ For  offspring  thee!’  he  draws  (the  cloth  for  the  Soma) 
together;  verily  he  makes  the  priests  in  the  Sadas  share  in  it ; with  a garment 
he  ties  it  up ; the  garment  is  connected  with  all  the  gods  [6] ; verily  he  unites 
it  with  all  the  gods;  the  Soma  is  cattle;  (with  the  words)  ‘For  expiration 
thee  ’,  he  ties  it ; verily  he  confers  expiration  upon  cattle.  (With  the  words) 
‘For  cross-breathing  thee’,  he  looses  it ; verily  he  confers  cross-breathing 
upon  cattle ; therefore  the  vital  breaths  do  not  desert  a sleeper, 
vi.  1.  10.  If3  he  were  to  barter  (it)  in  response  (to  the  words),  ‘Let  me  buy 
with  one-sixteenth  (of  the  cow)  from  thee,  with  one-eighth  ’,  he  would 
make  the  Soma  not  worth  a cow,  the  sacrificer  not  worth  a cow,  the  Adhvaryu 
not  worth  a cow,  but  he  would  not  depreciate  4 the  mightiness  of  the  cow. 
‘ With  a cow  let  me  buy  from  thee  verily  he  should  say ; verily  he  makes 
the  Soma  worth  a cow,  the  sacrificer  worth  a cow,  the  Adhvaryu  worth 
a cow,  yet  still  he  does  not  depreciate  the  mightiness  of  the  cow.  He 


a reminiscence  of  the  hilly  country  where 
the  Sonia  is  usually  supposed  to  have 
grown  (Vedic  Index,  ii.  475).  The  constr. 
is  intelligible  but  condensed. 

1 Every  metre  over  forty-eight  syllables  is 

Atichandas. 

2 The  exact  nature  of  the  measuring  is  not 

specified  : as  the  thumb  is  used  with 
each,  clearly  one  finger  must  have  been 
used  twice,  hut  which  is  not  decided; 
see  Caland  and  Henry,  p.  42. 

3 With  this  and  TS.  vi.  1.  11  cf.  KS.  xxiv.  6 ; 


KapS.  xxxvii.  7 ; MS.  iii.  7.  7,  8 ; £15.  iij. 
3.  3.  1-11.  This  section  comments  on 
TS.  i.  2.  7.  Cf.  Hillebrandt,  Ved.  Myth.  i. 
69-82. 

4  The  ndva  tiret  here  with  nd-dva  tirati  below  is 
at  first  sight  strange  : but  the  sense  must 
be  as  translated ; cf.  Delbruck,yl2hnd.  Sj/nf. 
p.  275.  In  KS.  xxiv.  6 the  context  is 
different  and  the  contrast  is  between 
ava  tirati  and  na  ava  tirati.  The  comm, 
misunderstands  the  passage. 


499] 


The  Buying  of  the  Soma  [ — vi.  1.  11 

buys  (it)  with  a she-goat ; verily  he  buys  it  full  of  fervour ; he  buys  (it) 
with  gold;  verily  he  buys  it  bright  [1]  ; he  buys  (it)  with  a milch  cow; 
verily  he  buys  it  with  milk  for  the  mixing ; he  buys  (it)  with  a bull ; 
verily  he  buys  it  with  Indra;1  he  buys  (it)  with  a draught  ox,  the  draught 
ox  is  the  bearer ; verily  by  the  bearer  he  buys  the  bearer  2 of  the  sacrifice  ; he 
buys  with  two  as  a pair,  to  win  a pair  ; he  buys  with  a garment,  the  garment 
is  connected  with  all  the  gods ; verily  he  buys  it  for  all  the  gods.  These 
make  up  ten.3  The  Viraj  has  ten  syllables,  the  Viraj  is  food ; verily  by  the 
Viraj  he  wins  proper  food  [2].  ‘ Thou  art  the  bodily  form  of  penance, 

Prajapati’s  kind  ’,  he  says ; verily  the  Adhvaryu  makes  atonement  to  the 
cattle,  that  he  may  not  be  cut  off.  He  attains  prosperit}’’,  he  obtains  cattle 
who  knows  thus.  ‘ The  bright  with  the  bright  for  thee  I buy  ’,  he  says ; 
that  is  according  to  the  text.  The  gods  retook  by  force  the  gold  where- 
with they  purchased  the  Soma,  saying,  ‘ Who  shall  barter  brilliance?  ’ The 
gold  by  which  [3]  he  buys  the  Soma  he  should  retake  by  force ; verily  he 
bestows  brilliance  upon  himself.  ‘ Ours  be  light,  darkness  be  on  the  Soma- 
seller ’,  he  says  ; verily  he  places  light  in  the  sacrificer,  and  bestows  darkness 
on  the  Soma-seller.  If  he  were  to  strike  (the  Soma-seller)  without  inter- 
twining (the  flock  of  wool),  then  the  serpents  would  bite  during  that  year. 
‘ Thus  do  I intertwine  the  necks  of  the  biting  serpents  ’,  he  says ; the 
serpents  do  not  bite  that  year,  he  pierces  the  Soma-seller  with  darkness. 
‘ 0 Svana  [4],  Bhraja  ’,  he  says ; they  indeed  in  yonder  world  guarded  the 
Soma ; from  them  they  grasped  the  Soma ; if  he  were  not  to  indicate  to 
them  those  that  serve  as  the  price  of  Soma,  he  would  not  have  purchased 
the  Soma,  and  they  would  not  guard  the  Soma  for  him  in  yonder  world. 
In  that  he  indicates  to  them  those  that  serve  as  the  price  of  Soma,  he  really 
purchases  the  Soma,  and  they  guard  the  Soma  for  him  in  yonder  world, 
vi.  1.  11.  The4  Soma  when  bought  and  tied  up  is  connected  with  Varuna. 
‘ Come  as  a friend  to  us,  creating  firm  friendships  \ he  says,  for  atonement.5 
‘ Enter  the  right  thigh  of  Indra  ’,  he  says ; the  gods  placed  the  Soma  which 
they  purchased  in  the  right  thigh  of  Indra ; now  the  sacrificer  is  Indra ; 
therefore  he  says  thus.  ‘ With  life,  with  fair  life  ’,  he  says  ; verily  seizing  the 
gods  [1]  he  rises  up.  ‘ Fare  along  the  wide  atmosphere  ’,  he  says  ; for  Soma 


1 Indra  being  constantly  described  as  a bull. 

2 vdhni  is  of  course  possible,  though  the  cor- 

rection vdhnim  is  very  easy,  and  on  this 
point  the  MSS.  are  worthless.  The  neuter, 
however,  has  rather  a more  general  sense 
than  the  masc.  would  have  given. 

3 The  comm,  explains  mithunabhydm  as  vatsataro 

vatsatari  ca,  and  makes  up  the  ten  by 

adding  a cow  ( dhend ) with  its  calf;  cf. 


Caland  and  Henry,  V Agnistoma,  p.  44. 

4 Cf.  TS.vi.  1.  10;  KS.  xxiv.  6,  7;  £B.  iii.3.3. 

10-4.  24.  This  comments  on  TS.  i.  2.  7-9. 

5 The  reading  of  the  MSS.,  ABCDW,  chityai 

suggests  to  Weber  the  possibility  of 
derivation  from  cha,  but  the  omission 
of  the  t is  absolutely  regular  in  MSS. 
and  of  no  moment ; see  Whitney,  Sansk. 
Gramm.  § 232  ; above,  vi.  1.  8 ; p.  496,  n.  2. 


[500 


vi.  l.  11 — ] The  Exposition  of  the  Soma  Sacrifice 

has  the  atmosphere  for  its  deity.  ‘ Thou  art  the  seat  of  Aditi.  Sit  on  the 
seat  of  Aditi  ’,  he  says ; that  is  according  to  the  text.  He  severs  it  indeed 
when  he  makes  what  is  connected  with  Varuna  connected  with  Mitra ; 
he  sets  it  down  with  a verse  addressed  to  Varuna  ; verily  he  unites  it 
with  its  own  deity.  He  covers  it  round  with  a garment,  the  garment  is 
connected  with  all  the  gods ; verily  with  all  [2]  the  gods  he  unites  it,  and 
thus  (it  serves)  for  the  smiting  away  of  the  Raksases.  ‘ He  hath  stretched 
the  atmosphere  within  the  woods  ’,  he  says  ; for  within  the  woods  he  stretched 
the  atmosphere.  ‘ Strength  in  horses  he  says ; for  (he  placed)  strength  in 
horses.  ‘ Milk  in  kine  he  says ; for  (he  placed)  milk  in  kine.  ‘ Skill 
in  the  heart’,  he  says  ; for  (he  placed)  skill  in  the  heart.  ‘ Varuna,  Agni  in 
dwellings’,  he  says;  for  Varuna  (placed)  Agni  in  dwellings.  ‘ The  sun  in 
the  sky’  [3],  he  says  ; for  (he  placed)  the  sun  in  the  sky.  ‘ The  Soma  in  the 
hill’,  he  says;  the  hills  are  the  pressing-stones;  he  places  the  Soma  in 
them,  who  sacrifices ; thei’efore  he  says  thus.  ‘ Thee,  all-knowing  god  ’ 
with  this  verse  addressed  to  Surya  he  fastens  the  black  antelope  skin,  to 
smite  away  the  Raksases.  ‘ Come  hither,  O ye  oxen,  strong  to  bear  the  yoke 
he  says ; that  is  according  to  the  text.  ‘ Move  forward,  0 lord  of  the  world  ’, 
he  says ; for  he  is  the  lord  of  creatures  [4] ; 1 to  all  thy  stations  ’,  he  says ; for 
he  moves  forward  to  all  his  stations.  ‘ Let  no  opponent  find  thee  ’,  he  says ; 
since  the  Gandharva  Vitjvavasu  stole  the  Soma  when  it  was  being  carried 
below,  he  says  that,  to  prevent  its  being  stolen.  ‘ Thou  art  the  good  luck  of 
the  sacrificer  ’,  he  says ; verily  thus  the  sacrificer  grasps  the  sacrifice,  that  it  be 
not  interrupted.  The  Soma  when  bought  and  tied  up1  indeed  approaches  the 
sacrificer  in  the  shape  of  Varuna  [5].  ‘ Honour  to  the  radiance  of  Mitra  and 
Varuna’,  he  says,  for  atonement.  They  bring  forward  the  Soma,  it  rests 
with  Agni,  they  in  uniting  overpower  the  sacrificer.  Now  the  consecrated 
person  has  for  long  been  holding  himself  ready  for  the  sacrifice.2  In  that 
he  offers  an  animal  to  Agni  and  Soma,  that  is  a buying-off  of  himself; 
therefore  of  it  he  should  not  eat ; for  as  it  were  it  is  a buying-off  of  a man.3 
Or  rather  they  say,  ‘By 4 Agni  and  Soma  Indra  slew  Vrtra  ’.  In  that  he  offers 


1 The  sense  is  not,  as  at  first  sight,  ‘ when  ’, 
the  sentence  being  an  instance  of  the  use 
of  the  past  part.  pass,  as  equivalent  to 
a finite  verb : the  real  subject  is  krltdh 
soma  upanaddho,  and  the  predicate  is=  ‘ as 
Vanina  approaches  ’,  and  in  the  relative 
clause  the  substantive  verb  is  as  usual 
omitted.  In  abhy  aiti  it  is  noteworthy 

that  both  prefixes  are  accented  contrary 

to  the  normal  TS.  rule,  when  the  second 
prefix  is  d ; see  Macdonell,  Ved.  Oram. 
p.  107  ; Weber,  IS.  xiii.  G2  seq. 


3 This  is  an  excursus  dealing  with  the  Agnl- 
somlya  animal  offering,  which  precedes 
the  pressings ; see  Hillebrandt,  Ritual- 
litteratur,  p.  128. 

3 This  is,  of  course,  one  of  the  passages  which 

can  be  cited  for  a peculiar  theory  of  the 
sacrifice,  and  as  a proof  of  human  sacrifice 
for  which  animal  sacrifice  is  substituted  ; 
for  parallels,  see  Levi,  La  doctrine  du 
sacrifice,  pp.  132  seq.  The  magic  effect  of 
the  meal  in  either  case  is  noteworthy. 

4 The  comm,  citing  TS.  ii.  5.  2 renders  this  a3 


501] 


The  Moving  Forward  of  the  Soma  [ — vi.  2.  1 

an  animal  to  Agni  and  Soma,  it  slays  hostile  things  for  him ; therefore  he 
should  eat  of  it.  He  honours  it  with  a verse  addressed  to  Varuna ; verily  he 
honours  it  with  its  own  deity.1 


PRAPATHAKA  II 

The  Exposition  of  the  Soma  Sacrifice  ( continued ) 

vi.  2.  1.  If  2 he  should  otter  hospitality  after  unyoking  both  (the  oxen),  he 
would  break  up  the  sacrifice.3  If  (he  should  offer)  before  he  has  unyoked 
both,  it  would  be  as  when  hospitality  is  ottered  to  one  who  has  not  yet 
arrived.  One  ox  is  unyoked,  one  ox  is  not  unyoked ; then  he  offers 
hospitality,  for  the  continuance  of  the  sacrifice.  The  wife  (of  the  sacrificer) 
holds  on  (to  the  cart) ; for  the  wife  is  mistress  of  the  household  gear ; 
verily  he  otters  what  is  approved  by  the  wife.  The  share  of  the  wife  in 
the  sacrifice  makes  a pair  ;4  so  the  wife  also  [1]  grasps  the  sacrifice  that  it 
may  not  be  interrupted.  With  whatever  retinue  the  king  comes,  to  all  of 
them  hospitality  is  ottered  ; the  metres  are  the  retinue  of  King  Soma. 
‘Thou  art  the  hospitality  of  Agni.  For  Visnu  thee!’  he  says;  thus  he 
otters  (hospitality)  to  the  Gayatri.  ‘Thou  art  the  hospitality  of  Soma. 
For  Visnu  thee ! ’ he  says ; thus  he  offers  (hospitality)  to  the  Tristubh. 
4 Thou  art  the  hospitality  of  the  stranger.  For  Visnu  thee  ! ’ he  says  ; thus 
he  offers  (hospitality)  to  the  Jagati  [2].  4 For  Agni  thee,  giver  of  wealth, 

for  Visnu  thee!’  he  says;  thus  he  otters  (hospitality)  to  the  Anustubh. 
4 For  the  eagle,  bringer  of  the  Soma,  thee,  for  Visnu  thee  !’  he  says;  thus 
he  otters  (hospitality)  to  the  Gayatri.  He  offers  five  times.  The  Pankti  has 
five  syllables,  the  sacrifice  is  fivefold  ; verily  he  wins  the  sacrifice.  The  theo- 
logians say, 4 For  what  reason  is  the  Gayatri  offered  to  on  either  side  of  the 
ottering  of  hospitality  1 ’ Because  the  Gayatri  brought  the  Soma  down  5 [3]  ; 
therefore  is  it  ottered  to  on  both  sides  of  hospitality,  before  and  after.  Hospi- 
tality is  the  head  of  the  sacrifice,  the  sacrificial  cake  is  offered  on  nine  potsherds. 


dat.,  but  the  connexion  seems  to  require 
‘ by  \ If  it  is  merely  ‘ for  ’,  it  is  less  natu- 
ral to  say  that  an  animal  offered  to  Agni 
and  Soma  would  be  vdrtraghna,  which  the 
comm,  correctly  renders  as  vairighatl. 

1 i.  e.  every  time  the  Adhvaryu  approaches 
the  Soma ; see  Caland  and  Henry,  L' Agni- 
stoma,  p.  56. 

3 Cf.  KS.  xxiv.  8 ; KapS.  xxxviii.  1 ; MS.  iii. 
7.  9 ; £13.  iii.  4.  1.  1-18.  This  section 
comments  on  TS.  i.  2.  10. 


3 The  rule  is  also  approved  in  AB.  i.  14.  5, 
but  is  disputed  in  £15.  ; see  Caland  and 
Henry,  V Agnistoma,  p.  54. 

1 i.  e.  according  to  the  comm,  the  Yajna  and 
the  wife  are  the  pair,  yajndsya  is  ap- 
parently a part,  gen.,  rather  than  the 
gen.  usual  later  with  At,  which  is  hardly 
Vedic. 

5 a is  not  compounded  with  aharat ; precisely 
so  also  in  TS.  vi.  1.  6.  4,  according  to  the 
Pada  MSS.  C and  D. 


[502 


vi.  2.  l — ] The  Exposition  of  the  Soma  Sacrifice 

therefore  the  head  has  nine  apertures.1  The  sacrificial  cake  is  offered  on 
nine  potsherds.  The  three  sets  of  three  potsherds  are  commensurate  with  the 
Trivrt  Stoma,  the  Trivrt  is  brilliance  ; verily  he  places  brilliance  in  the  head 
of  the  sacrifice.  The  sacrificial  cake  is  offered  on  nine  potsherds.  The  three 
sets  of  three  potsherds  are  commensurate  with  the  threefold  breath,  the  breath 
is  threefold  [4] ; verily  in  order  he  places  the  threefold  breath  in  the  head 
of  the  sacrifice.  Now  the  Saccharum  spontaneum  shoots  are  the  eyelashes 
of  Prajapati,  and  his  lids  are  pieces  of  sugar-cane.2  In  that  the  strew  is  of 
Saccharum  spontaneum  and  the  dividing-stakes  of  sugar-cane,  verily  he 
brings  together  the  eye  of  Prajapati.  Now  the  libations  made  by  the  gods 
the  Asuras  tore  3 and  ate.  The  gods  saw  the  Gmelina  arhorea  tree.  (Thinking) 
‘ It  is  fit  for  work  ; by  it  one  can  perform  work ’,  they  made  the  enclosing- 
sticks  of  Gmelina  arhorea  wood  [5],  and  by  them  they  smote  away  the 
Raksases.  In  that  the  enclosing-sticks  are  made  of  Gmelina  arhorea  wood, 
it  is  for  the  smiting  away  of  the  Raksases.  He  makes  them  touch,  that 
the  Raksases  may  not  go  through  them.  He  does  not  place  one  in  front, 
for  the  sun  which  rises  in  front  smites  away  the  Raksases.  He  places  the 
kindling-sticks  erect ; verily  from  above  he  smites  away  the  Raksases ; (he 
places  one)  with  a Yajus,  the  other  in  silence,  to  make  a pair.  He  places 
two ; the  sacrifice  has  two  feet ; (verily  they  serve)  for  support.  The 
theologians  say  [6],  ‘ There  are  both  Agni  and  Soma  here;  why  is 
hospitality  offered  to  Soma  and  not  to  Agni?’  In  that  having  kindled 
fire  he  places  it  on  the  fire,  by  that  verily  is  hospitality  offered  to  Agni. 
Or  rather  they  say,  ‘ Agni  is  all  the  gods.’  In  that  he  kindles  fire  after 
placing  the  oblation,  he  thus  produces  all  the  gods  for  the  oblation  when  it 
has  been  placed. 

vi.  2.  2.  The4  gods  and  the  Asuras  were  in  conflict.  The  gods  fell  out  among 
themselves.  Being  unwilling  to  accept  one  another’s  pre-eminence,  they  sepa- 
rated in  five  bodies,  Agni  with  the  Yasus,  Soma  with  the  Rudras,  Indra  with 
the  Maruts,  Varuna  with  the  Adityas,  Brhaspati  with  the  All-gods.  They  re- 
flected, ‘ Our  foes,  the  Asuras,  we  are  profiting  in  that  we  are  falling  out  among 
ourselves;  let  us  remove  (from  us)  and  deposit  together  those  bodies  which  are 
dear  to  us ; from  these  shall  he  depart  who  [1]  first  of  us  is  hostile  to  another.’ 
Therefore  of  those  who  perform  the  Tanunaptra  rite  he  who  fii’st  is  hostile 
goes  to  destruction.  In  that  he  divides  up  the  Tanunaptra,  (it  serves)  for 

1 See  Keith’s  note  on  AA.  i.  4.  1.  the  MSS.  The  comm,  renders  nihfabdam, 

2 tirdfci  must  have  some  sense  of  this  sort  as  which  is  clearly  wrong ; Bhask.  gives 

the  tirdfc i are  compared  with  the  vidhrfi.  niskrsya  as  one  rendering.  Cf.  vi.  2.  4 ; 

The  comm,  has  only  carmaputike.  p.  605,  n.  2. 

3 niskdvam  is  clearly  a gerund  of  nis-sku,  and  4 Cf.  KS.  xxiv.  9 ; KapS.  xxxviii.  2 ; MS.  iii. 

should  be  written  nihslcavam,  the  usual  7.  10  ; <JB.  iii.  4.  2.  1-8.  22.  This  section 

loss  of  the  double  sibilant  occurring  in  comments  on  TS.  i.  2.  10.  2-11.  2. 


503]  The  Tanunaptra  Rite  [ — vi.  2.  2 

the  overcoming  of  the  foe ; he  himself  prospers,  his  foe  is  defeated.  He 
divides  five  times  ; for  five  times  did  they  divide.  Then  again  the  Pankti 
has  five  syllables,  the  sacrifice  is  fivefold ; verily  he  wins  the  sacrifice. 
‘ For  him  who  rusheth  on  I seize  thee’,  he  says  ; he  who  rushes  on  is  the 
breath  [2]  ; verily  he  delights  the  breath.  ‘ For  him  who  rusheth  around  ’, 
he  says ; he  who  rushes  around  is  the  mind ; verily  he  delights  the  mind. 
‘ For  Tanunapat  he  says ; for  they  divided  up  these  bodies.  ‘ For  the 
mighty  ’,  he  says ; for  they  divided  them  up  for  strength.  ‘ For  the  greatest 
in  strength  he  says ; for  they  divided  up  the  greatest  part  of  themselves. 
* Thou  art  unsurmounted,  the  unsurmountable  ’,  he  says  ; for  that  is  unsur- 
mounted and  unsurmountable.  ‘The  force  of  the  gods’  [3],  he  says;  for 
that  is  the  force  of  the  gods.  ‘ Guarding  from  imprecations,  impervious 
to  imprecations  ’,  he  says ; for  that  guards  from  imprecations  and  is 
impervious  to  imprecations.  ‘ May  the  lord  of  consecration  approve  my 
consecration  ’,  he  says ; that  is  according  to  the  text.  The  gods  making 
the  ghee  a weapon  smote  Soma ; now  they  come  near  the  Soma  as  it  were, 
when  they  perform  the  Ttlnunaptra.  ‘ May  thy  every  shoot,  0 god  Soma, 
swell  ’,  he  says.  Whatever  [4]  of  it  becomes  spoiled  1 or  is  lost,  that  he 
purifies  by  it.  ‘ May  Indra  swell  for  thee  ; do  thou  swell  for  Indra’,  he  says  ; 
verily  he  makes  to  swell  both  Indra  and  Soma.  ‘ Make  thy  comrades  to 
swell  with  wealth  and  skill  ’,  he  says.  The  priests  are  his  comrades;  verily 
he  makes  them  to  swell.  ‘ With  good  fortune  may  I accomplish  thy  press- 
ing, 0 god  Soma’  [5],  he  says;  verily  he  invokes  this  blessing  (on  himself). 
Those  who  make  the  Soma  to  swell  fall  away  from  this  world,  for  the 
Soma  when  made  to  swell  has  the  atmosphere  as  its  deity.  ‘ Desired  are 
riches  exceedingly,  for  food,  for  prosperity  ’,  he  says ; verily  by  paying 
homage  to  heaven  and  earth  they  find  support  in  this  world.  The  gods  and 
the  Asuras  were  in  conflict.  The  gods  in  fear  entered  Agni ; therefore  they 
say,  ‘ Agni  is  all  the  gods  ’.  They  [6],  making  Agni  their  protection,  overcame 
the  Asuras.  Now  he  as  it  were  enters  Agni  who  undergoes  the  intermediate 
consecration,  (and  it  serves)  for  the  overcoming  of  his  foes ; he  prospers 
himself,  his  foe  is  overcome.  He  protects  himself  by  the  consecration,  his 
offspring  by  the  intermediate  consecration.  The  girdle  he  makes  tighter; 
for  his  offspring  are  closer  to  him  than  himself.  He  drinks  warm  milk, 
and  rubs  himself  with  bubbling  water2;  for  fire3  is  extinguished  by  cold, 
(and  these  serve)  for  kindling.  ‘Thy  dread  form,  O Agni’,  he  says;  verily 
with  its  own  deity  he  consumes  the  hot  milk,  for  unity,  for  atonement. 

1 The  comm,  renders  apuvdydte  as  fusyati : it  2 For  the  madantl  water  see  Caland  and 

is  of  course  a derivative  from  apvd  (RV.  Henry,  V Agnistoma,  pp.  62,  72. 

x.  103. 12,  &e.),  and  the  sense  is  clearly  as  3 i.  e.  the  udardyni  must  be  kept  warm, 
rendered. 


vi.  2.  3 — ] The  Exposition  of  the  Soma  Sacrifice 


[504 


vi.  2.  3.  The 1 Asuras  had  three  citadels  ; the  lowest  was  of  iron,  then  there 
was  one  of  silver,  then  one  of  gold.  The  gods  could  not  conquer  them ; 
they  sought  to  conquer  them  by  siege ; therefore  they  say — both  those  who 
know  thus  and  those  who  do  not — ‘ By  siege  they  conquer  great  citadels/ 
They  made  ready  an  arrow,  Agni  as  the  point,  Soma  as  the  socket,  Visnu 
as  the  shaft.2  They  said,  ‘ Who  shall  shoot  it?’  [1]  ‘ Rudra they  said, 

‘ Rudra  is  cruel,  let  him  shoot  it.’  He  said,  * Let  me  choose  a boon ; let  me 
be  overlord  of  animals.’  Therefore  is  Rudra  overlord  of  animals.  Rudra 
let  it  go ; it  cleft  the  three  citadels  and  drove  the  Asuras  away  from  these 
worlds.  The  observance  of  the  Upasads  is  for  the  driving  away  of  foes. 
One  should  not  offer  another  libation  in  front ; if  he  were  to  offer  another 
libation3  in  front  [2],  he  would  make  something  else  the  beginning.  He 
sprinkles  clarified  butter  with  the  dipping-ladle  to  proclaim  the  sacrifice.4 
He  makes  the  offering  after  crossing  over  5 * without  coming  back ; verily  he 
drives  away  his  foes  from  these  worlds  so  that  they  come  not  back.  Then 
returning  he  offers  the  Upasad  libation  ; verily  having  driven  away  his  foes 
from  these  worlds  and  having  conquered  he  mounts  upon  the  world  of  his 
foes.  Now  the  gods  by  the  Upasads  which  they  performed  in  the  morning 
drove  away  the  Asuras  from  the  day,  by  the  Upasads  (performed)  in  the 
evening  (they  drove  away  the  Asuras)  from  the  night.  In  that  both 
morning  and  evening  Upasads  [3]  are  performed,  the  sacrificer  drives  away 
his  foes  from  day  and  night.  The  Yajyas  used  in  the  morning  should  be 
made  Puronuvakyas  at  night,  for  variety.  He  performs  three  Upasads,  these 
worlds  are  three;  verily  he  delights  these  worlds;  they  together0  make 
six,  the  seasons  are  six  ; verily  he  delights  the  seasons.  He  performs  twelve 
at  an  Ahina  Soma  sacrifice,  the  year  consists  of  twelve  months ; verily  he  de- 
lights the  year.  They  make  twenty-four  [4],  the  half-months  number  twenty- 
four  ; verily  he  delights  the  half-months.  He  should  perform  an  awl-shaped7 
intermediate  consecration  who  wishes,  f May  there  be  prosperity  for  me  in 
this  world  ’,  (that  is)  one  to  begin  with,  then  two,  then  three,  then  four ; 


1 Cf.  KS.  xxiv.  10 ; xxv.  1 ; KapS.  xxxviii.  3, 

4 ; MS.  iii.  8.  1,  2;  £B.  iii.  4.  4.  3-20,  26, 
27 ; AB.  i.  23,  26.  For  other  versions 
of  the  Upasads,  cf.  Levi,  La  doctrine  du 
sacrifice,  pp.  45  seq. ; Muir,  Sansk.  Texts,"1 
ii.  388  seq. 

2 For  the  exact  sense  of  these  terms  cf.  Vedic 

Index,  i.  81 ; Eggeling,  SBE.  xxvi.  108, n.  2. 
8 The  usual  form  of  Havis  sacrifices  with 
Prayaja  and  so  on  is  not  to  be  followed. 

4 That  is,  the  Srauva  Aghilra  takes  place  ; cf. 

Caland  and  Henry,  V Agnistoma,  p.  68. 

B This  refers  to  crossing  the  space  between  the 


Ahavanlya  and  the  Vedi  from  north  to 
south.  For  the  Upasad  he  returns  to  the 
north. 

0 i.  e.  the  morning  and  evening  celebration. 

7 dnigrci  is  explained  by  the  comm,  as  dra+ 
agra,  dra  being  a baUvardapratodana.  But 
the  Pada  MSS.  resolve  it  as  ara  + agra  no 
doubt  correctly.  The  real  sense  of  dra, 
Pusan’s  weapon,  is  probably  ‘ awl  ’ or 
‘gimlet’  (Vedic  Index,  i.  61).  The  reference 
is  to  the  making  of  the  number  of  teats  of 
the  cow  used  for  the  milk  required  for 
the  Diksa. 


505] 


The  Intermediate  Consecration 


[ — vi.  2.  4 


this  indeed  is  the  awl-shaped  intermediate  consecration ; verily  there  is 
prosperity  for  him  in  this  world.  He  should  perform  an  intermediate 
consecration  broader  at  the  top  than  below  who  wishes,  ‘ May  there  be 
prosperity  for  me  in  yonder  world  (that  is)  four  to  begin  with,  then  three, 
then  two,  then  one ; this  indeed  is  the  intermediate  consecration  broader 
at  the  top  than  below  ; verily  there  is  prosperity  for  him  in  yonder  world, 
vi.  2.  4.  They 1 go  to  the  world  of  heaven  who  perform  the  Upasads.  Of 
them  he  who  takes  out  (a  little  food)  is  left  behind ; one 2 must  take  out 
carefully,  (thinking)  ‘ I have  not  taken  out  anything.’  He  who  is  left 
behind  wearied  among  those  who  go  on  their  own  mission  sticks  behind 
and  lives  at  (home).  Therefore  after  once  taking  out,  one  should  not  take 
out  a second  time.  One  should  take  out  of  curd,  that  is  the  symbol  of 
cattle ; verily  by  the  symbol  he  wins  cattle  [1].  The  sacrifice  went  away 
from  the  gods  in  the  form  of  Visnu,  and  entered  the  earth.  The  gods 
sought  him  grasping  hands.  Indra  passed  over  him.  He  said,  ‘ Who  has 
passed  over  me ? ’ ‘I  am  he  who  smites  in  the  stronghold  ; who  art  thou ? » 
1 1 am  he  who  brings  from  the  stronghold.’  He  said,  ‘ Thou  art  called  he 
who  smites  in  the  stronghold.  Now  a boar,3  stealer  of  the  good,  [2]  keeps 
the  wealth  of  the  Asuras  which  is  to  be  won  beyond  the  seven  hills.  Him 
smite,  if  thou  art  he  who  smites  in  the  stronghold.’  He  plucked  out 
a bunch  of  Darbha  grass,  pierced  the  seven  hills,  and  smote  him.  He  said, 
‘ Thou  art  called  he  who  brings  from  the  stronghold  ; bring  him.’  So  the 
sacrifice  bore  off  the  sacrifice  for  them  ; in  that  they  won  the  wealth  of  the 
Asuras  which  was  to  be  won  ( vedyam ),  that  alone  is  the  reason  why  the  Vedi 
is  so  called.  The  Asuras  [3]  indeed  at  first  owned  the  earth,  the  gods  had  so 
much  as  one  seated  can  espy.  The  gods  said,  ‘ May  we  also  have  a share  in 


1 Cf.  KS.  xxv.  2,  6 ; KapS.  xxxviii.  5 ; xxxix. 

3,  4 ; MS.  iii.  8.  3,  5 ; £B.  iii.  5.  1.  7-10. 

2 This  passage  is  not  easy,  but  the  sense 

seems  clearly  that  a diksita  can  only  have 
a little  extra  sustenance  ( dadhi ),  practi- 
cally what  he  can  regard  as  nil.  The 
difficulty  is  in  the  sentence  ending  nist- 
ydya  sahd  vasati.  The  comm,  takes  it  as 
referring  to  such  cases  as  when  a pilgrim 
misses  the  Prayaga  samkranti  but  puts 
in  the  rest  of  the  pilgrimage,  and  he 
renders  nistydya  as  paredyur  nirgatya  tlrthe 
gated,  whence  Weber  suggests  the  reading 
nihstyaya  (cf.TS.  vi.  2. 1. 5 nihskdvam  for  the 
MSS.  niskdmm).  In  that  case  the  words 
must  be  pressed  to  give  the  sense,  ‘ having 
aroused  himself  comes  to  dwell  along 
with  (those  who  have  gone  on).’  This 
renders  tdsmat  a little  unnatural  : one 
28  [h.o.s.  19] 


rather  expects  a sentence  which  would 
give  a ground  for  tasmdt.  Bhask.  has 
svdrthdn  nirgatya  vifrdmya  . . . punas 
smrthena ikibhutah.  BR.  take  nistydya  for 
ni-stydya,  and  if  this  is  correct,  then  the 
rendering  above  must  be  approximately 
the  sense,  though  it  isunot  easy.  Vasati, 
however,  does  seem  to  contrast  with 
yaldm,  and  the  metaphor  from  a coagu- 
lating drop  is  not  an  impossible  one. 
silnniyam  is  an  early  instance  of  °niya  as 
gerund  (Whitney,  Sansk.  Gramm.  § 963  6, 
calls  niya  late,  but  it  is  recognized  in  Roots, 
<£c.,  p.  91). 

3  For  the  story  cf.  Macdonell,  Ved.  Myth. 
p.  141 ; Levi,  Le  doctrine  du  sacrifice,  p.  141. 
In  MS.  iii.  8.  3 emukham  is  a clear  mis- 
reading for  emusam,  for  the  boar  is  emusah 
in  KS. 


[506 


vi.  2.  4 — ] The  Exposition  of  the  Soma  Sacrifice 

the  earth  ? ’ ‘ How  much  shall  we  give  you  1 ’ ‘ Give  us  as  much  as  this 

Salavrkl1  can  thrice  run  round.’  Indra  taking  the  form  of  a Salavrki 
thrice  ran  round  on  all  sides  the  earth.  So  they  won  the  earth,  and  in  that 
they  won  it  therefore  is  the  Yedi  so  called  [4].  All  this  earth  is  the 
Vedi,  but  they  measure  off  and  sacrifice  on  so  much  as  they  deem  they  can 
use.  The  back  cross-line  is  thirty  feet,  the  eastern  line  2 is  thirty-six  feet, 
the  front  cross-line  is  twenty-four  feet.  These  make  up  tens;3  the  Viraj 
has  ten  syllables ; the  Viraj  is  food ; verily  by  the  Viraj  he  wins  food. 
He  digs  up  (the  earth) ; verily  he  digs  away  whatever  in  it  is  impure. 
He  digs  up ; therefore  the  plants  perish.  He  spreads  the  sacrificial 
strew ; therefore  the  plants  again  revive.  He  spreads  over  the  strew 
the  upper  strew.  The  strew  is  the  people ; the  upper  strew  is  the  sacrificer ; 
verily  he  makes  the  sacrificer  higher  than  the  man  who  does  not  sacrifice : 
therefore  the  sacrificer  is  higher  than  the  man  who  does  not  sacrifice, 
vi.  2.  5.  If  4 a weak  man  take  up  a burden,  he  breaks  up  into  pieces.  If 
there  were  twelve  Upasads  in  the  one-day  rite,  and  three  in  the  Ahina,  the 
sacrifice  would  be  upset.  There  are  three  Upasads  in  the  one-day  rite, 
twelve  in  the  Ahina,  to  preserve  the  strength  of  the  sacrifice  ; thus  it  is  in 
order.  One  teat  (of  the  cow)  is  used  for  a child,  for  that  is  fortunate.5  So 
he  takes  one  teat  for  his  milk  drink,  then  two,  then  three,  then  four.  That 
[1]  is  the  razor-edged  drink  by  which  he  drives  away  his  foes  when  born 
and  repels  them  when  about  to  be  born ; verily  also  with  the  smaller  he 
approaches  the  greater.  He  takes  the  four  teats  first  for  his  drink,  then 
three,  then  two,  then  one.  That  is  the  drink  called  ‘ of  a beatific  back  ’, 
full  of  fervour,  and  of  heavenly  character  ; verily  also  is  he  propagated  with 
children  and  cattle.  Gruel  is  the  drink  of  the  Rajanya;  gruel  is  as  it 
were  harsh ; the  Rajanya  is  as  it  were  harsh  [2],  it  is  the  symbol  of  the 
thunderbolt,  (and  serves)  for  success.  Curds  (is  the  drink)  of  the  Vaigya, 
it  is  the  symbol  of  the  sacrifice  of  cooked  food,  (and  serves)  for  prosperity. 
Milk  (is  the  drink)  of  the  Brahman,  the  Brahman  is  brilliance,  milk  is 


1 A mysterious  animal ; see  Veclic  Index,  ii. 

185,  447 ; below,  TS.  vi.  2.  7.  5. 

2 The  praci  is  the  line  running  along  the 

centre  of  the  altar  from  west  to  east 
(whence  its  name) ; see  the  plan  in  SBE. 

xxvi.  475.  Full  details  of  the  measure- 

ments of  the  altars  are  not  found  until 
the  gulba  Sutras  ; that  of  Ap.  (v.  1 seq.)  is 
given  in  full  with  a translation  by  Burk, 
ZDMG.  lv  and  lvi.  Needless  to  say  these 
figures  do  not  prove  any  knowledge  of  the 
Pythagorean  theorem ! See  Keith,  JRAS. 
1009.  pp.  690  seq.  ; 1910,  pp.  519-521. 


3 dd(a-da(a  must  mean  ‘ by  tens’,  as  the  total 

is  90,  not  100. 

4 Cf.  TA.  ii.  8;  B?S.  vi.  6;  ApgS.  x.  15; 

Mgs.  ii.  1.  2 ; Kgs.  vii.  4.  27, 28  ; Caland 
and  Henry,  L’Agnistoma,  p.  22. 

0 This  is  obscure.  The  comm,  has  vatsasya 
bhdgo  yah  stanas  tasminn  apy  alparii  payo 
yajamanaf  caturthe  parydye  svTkaroti.  vatsa, 
‘calf’,  in  the  masc.  is  extraordinary,  but 
the  rendering  ‘ child  ’,  which  is  conceiv- 
able, is  also  curious,  nor  in  either  case  is 
bhdgi  intelligible.  Bhask.  has  na  kevalaiii 
gosvdml  yajamdna  era. 


507] 


The  Milk  Drink 


[ — vi.  2.  6 


brilliance  ; verily  by  brilliance  he  endows  himself  with  brilliance  and  milk. 
Again  by  milk  foetuses  grow  ; the  man  who  is  consecrated  is  as  it  were  a 
foetus ; in  that  milk  is  his  drink,  verily  thus  he  causes  himself  to  grow. 
Manu  was  wont  thrice  to  take  drink,  the  Asuras  twice,  the  gods  once  [3], 
Morning,  midday,  evening,  were  the  times  of  Manu’s  drinking,  the  symbol 
of  the  sacrifice  of  cooked  food,  (serving)  for  prosperity.  Morning  and 
evening  were  those  of  the  Asuras,  without  a middle,  a symbol  of  hunger ; 
thence  were  they  overcome.  Midday  and  midnight  were  those  of  the  gods ; 
thence  they  prospered  and  went  to  the  world  of  heaven.  Now  with  regard 
to  his  drinking  at  midday  and  at  midnight,  it  is  in  the  middle  that  people 
feed  themselves ; verily  he  places  strength  in  the  middle  of  himself,  for  the 
overcoming  of  his  foes.  He  prospers  himself  [4],  his  foe  is  overcome.  Now 
the  man  who  is  consecrated  is  a foetus,  the  consecration -shed  is  the  womb 
(in  which  he  is).  If  the  man  who  is  consecrated  were  to  leave  the  con- 
secration-shed, it  would  be  as  when  a foetus  falls  from  the  womb.  He  must 
not  leave,  to  guard  himself.  The  fire  here  1 is  a tiger  to  guard  the  house. 
Therefore  if  the  man  who  is  consecrated  were  to  leave  (the  shed),  he  would 
be  likely  to  spring  up  and  slay  him.  He  must  not  leave,  to  protect  himself. 
He  lies  on  the  right  side  ; that  is  the  abode  of  the  sacrifice ; verily  he 
lies  in  his  own  abode.  He  lies  turned  towards  the  fire ; verily  he  lies 
turned  towards  the  gods  and  the  sacrifice. 

vi.  2.  6.  On2  a place  of  sacrifice  where  the  sacrifice  faces  the  east  should  he 
make  him  to  sacrifice  for  whom  he  wishes,  ‘ May  the  higher  sacrifice  conde- 
scend to  him,  may  he  gain  the  world  of  heaven.’  That  is  the  place  of 
sacrifice  where  the  sacrifice  faces  the  east,  where  the  Hotr  as  he  recites  the 
Prataranuvaka  gazes  upon  the  fire,  water,  and  the  sun.  To  him  the  higher 
sacrifice  condescends,  he  gains  the  world  of  heaven.  On  a contiguous 
( apta ) place  of  sacrifice  should  he  make  him  to  sacrifice  who  has  foes.  He 
should  make  it  touch  the  road  or  a pit  so  that  neither  a wagon  nor  a chariot 
can  go  between  [l].3  That  is  a contiguous  place  of  sacrifice.  He  conquers 
(apnoti)  his  foe,  his  foe  conquers  him  not.  On  a place  of  sacrifice  which  is 
elevated  in  one  place  he  should  make  him  to  sacrifice  who  desires  cattle. 
The  Angirases  produced  cattle  from  a place  of  sacrifice  elevated  in  one 
place.  It  should  be  elevated  between  the  seat  and  the  oblation- holders 
That  is  a place  of  sacrifice  elevated  in  one  place ; vei’ily  he  becomes 
possessed  of  cattle.  On  a place  of  sacrifice  which  is  elevated  in  three 
places  should  he  make  him  to  sacrifice  who  desires  heaven.  The  Angirases 
went  to  the  world  of  heaven  from  a place  of  sacrifice  elevated  in  three 

1 i.  e.  the  Ahavanlya.  devayajanas  is  described. 

2 Cf.  KS.  xxv.  3 ; KapS.  xxxviii.  6 ; MS.  iii.  3 For  the  construction,  see  Delbruck,  Altind. 

8.  4;  SB.  ii.  10.  A series  of  different  Synt.  p.  427. 


[508 


vi.  2.  6 — ] The  Exposition  of  the  Soma  Sacrifice 


places.  It  should  be  elevated  between  the  Ahavanlya  fire  and  the  oblation- 
holder  [2],  between  the  oblation-holder  and  the  seat,  and  between  the  seat 
and  the  Garhapatya  fire.  That  is  a place  of  sacrifice  elevated  in  three 
places ; verily  he  goes  to  the  world  of  heaven.  On  a place  of  sacrifice 
which  is  firm  should  he  make  him  to  sacrifice  who  desires  support.  That  is 
a place  of  sacrifice  which  is  firm,  which  is  level  on  all  sides ; verily  he  finds 
support.  Where  diverse  plants  are  intertwined,  there  should  he  make  him 
sacrifice  who  desires  cattle.  That  is  the  form  of  cattle ; verily  by  the  form 
he  wins  cattle  for  him  [3] ; verily  he  becomes  possessed  of  cattle.  On 
a place  of  sacrifice  seized  by  destruction  should  he  make  him  to  sacrifice 
for  whom  he  desires,  ‘ May  I cause  his  sacrifice  to  be  seized  by  destruction.’ 
That  is  a place  of  sacrifice  seized  by  destruction  where  there  is  a bare 
patch  of  level  ground ; verily  he  causes  his  sacrifice  to  be  seized  by 
destruction.  On  a place  of  sacrifice  which  is  distinctly  marked  should 
he  cause  him  to  sacrifice  regarding  whom  they  have  doubts  as  to  (admitting 
him  to)  common  meals  or  to  marriage.1  It  should  be  sloping  east  of  the 
Ahavanlya  and  west  of  the  Garhapatya.  That  is  a place  of  sacrifice  which 
is  distinctly  marked,  he  is  distinguished  from  his  evil  foe,  they  doubt  not  of 
him  for  common  meal  or  wedding.  On  a place  of  sacrifice  which  is  artificial 
should  he  make  him  sacrifice  who  desires  wealth.  Man  must  be  made  ^ 
verily  he  prospers. 

vi.  2.  7.  The  2 high  altar  taking  the  form  of  a lioness  went  away  and 
remained  between  the  two  parties.  The  gods  reflected,  ‘ Whichever  of  the 
two  she  joins,  they  will  become  this.’  They  called  to  her ; she  said,  1 Let 
me  choose  a boon ; through  me  shall  ye  obtain  all  your  desires,  but  the 
oblation  shall  come  to  me  before  (it  comes  to)  the  fire.’  Therefore  do 
they  besprinkle  the  high  altar  before  (they  sprinkle)  the  fire,  for  that  was 
its  chosen  boon.  He  measures  (it)  round  with  the  yoke-pin  [1],  that  is  its 
measure ; verily  also  by  what  is  fitting  he  wins  what  is  fitting.  ‘ Thou  art 
the  abode  of  riches  (vitta)  for  me’,  he  says,  for  being  found  ( vitta ) she 
helped  them ; 3 ‘ thou  art  the  resort  of  the  afflicted  for  me  he  says,  for 
she  helped  them  in  affliction  ; ‘ protect  me  when  in  want’,  he  says,  for  she 
protected  them  when  in  want ; * protect  me  when  afflicted  ’,  he  says,  for 
she  protected  them  when  afflicted.  ‘ May  Agni,  named  Nabhas,  know  (thee) 
[2],  O Agni  Angiras  ’,  (with  these  words)  he  thrice  strokes  with  (the  wooden 


KS.  and  KapS.  have  udake  vd  pdttre  vti  vivd/ie 
vd.  MS.  has  only  the  two  alternatives 
here.  This  passage  is  of  great  interest  as 
anearlyproof  of  socialdistinctionsregard- 
ing  food  and  marriage  ; cf.  Weber,  Ind. 
Stud.  x.  47, 77,  78.  The  distinction  between 
talpa  and  vivaha  in  PB.  xxiii.  4.  2 is  diffi- 
cult, and  very  possibly  merely  secondary. 


3 Cf.  KS.  xxv.  6 ; KapS.  xxxix.  3 ; MS.  iii.  8. 
5 ; £B.  iii.  5.  1.  21-2.  7.  This  section 
comments  on  TS.  i.  2.  12.  1,  2. 

3 vitta  is  curious  as  the  other  tiktdn  is  accus. 
In  KS.  and  MS.  they  are  both  nomina- 
tives, ait  and  avindata  respectively  being 
supplied  to  explain  the  second  half  of 
the  compound. 


509] 


The  High  Altar  and  the  Sprinkling  [ — vi.  2.  8 

sword) ; verily  he  wins  the  fires  that  are  in  these  worlds.  He  strokes 
in  silence  for  the  fourth  time,  verily  he  wins  that  which  is  not  indicated. 

‘ Thou  art  a lioness ; thou  art  a buffalo  ’,  he  says,  for  it  (the  high  altar) 
taking  the  form  of  a lioness  went  away  and  remained  between  the  two 
parties.  ‘ Extend  wide  ; let  the  lord  of  the  sacrifice  extend  wide  for  thee  ’, 
he  says ; verily  he  enriches  the  sacrificer  with  offspring  and  cattle.  ‘ Thou 
art  firm  ’ [3],  (with  these  words)  he  strikes  (the  earth)  together,  for  firmness. 
‘ Be  pure  for  the  gods ; be  bright  for  the  gods  ’,  (with  these  words)  he 
moistens  it  and  scatters  (sand)  on  it,  for  purity.  1 May  the  cry  of  Indra 
guard  thee  in  front  with  the  Vasus’,  he  says;  verily  he  sprinkles  it  from 
the  quarters.  ‘ Since  the  high  altar  has  gone 1 to  the  gods,  here  must  we 
conquer  ’ (thought)  the  Asuras,  and  with  bolts  ready  they  advanced  on  the 
gods.  Them  the  cry  of  Indra  with  the  Vasus  repelled  in  front  [4] ; the  swift 
of  mind  with  the  Pitrs  on  the  right,  the  wise  one  with  the  Rudras  behind, 
and  Viijvakarman  with  the  Adityas  on  the  left.  In  that  he  sprinkles  the 
high  altar,  verily  thus  does  the  sacrificer  repel  his  foes  from  the  quarters. 
Indra  gave  the  Yatis  2 to  the  Siilavrkas ; them  they  ate  on  the  right  of  the 
high  altar.  Whatever  is  left  of  the  sprinkling  waters  he  should  pour  on  the 
right  of  the  high  altar ; whatever  cruel  is  there  that  he  appeases  thereby. 
He  should  think  of  whomever  he  hates ; verily  he  brings  affliction  upon  him. 
vi.  2.  8.  The  3 high  altar  said,  ‘ Through  me  ye  shall  obtain  all  your  desires.’ 
The  gods  desired,  ‘ Let  us  overcome  the  Asuras  our  foes.’  They  sacrificed 
(with  the  words),  ‘ Thou  art  a lioness,  overcoming  rivals  ; hail ! ’ They  over- 
came the  Asuras,  their  foes.  Having  overcome  the  Asuras,  their  foes,  they  felt 
desire,  ‘ May  we  obtain  offspring.’  They  sacrificed  (with  the  words),  ‘ Thou 
art  a lioness,  bestowing  fair  offspring ; hail ! ’ They  obtained  offspring. 
They  having  obtained  offspring  [1]  felt  desire,  ‘ May  we  obtain  cattle.’  They 
sacrificed  (with  the  words),  ‘Thou  art  a lioness,  bestowing  increase  of  wealth  ; 
hail ! ’ They  obtained  cattle.  Having  obtained  cattle,  they  felt  desire,  ‘May 
we  obtain  support.’  They  sacrificed  (with  the  words),  ‘ Thou  art  a lioness, 
winning  (the  favour  of)  the  Adityas  ; hail ! ’ They  found  support  here. 


1  Delbriick  ( Altind . Stfnt.  pp.  597,  598)  takes 

this  as  an  aor.  and  this  rendering  makes 
fair  sense  ; when  the  altar  goes  to  the 

gods,  the  Asuras  feel  that  they  must 
fight  now  or  never.  Weber  gives  as 
alternatives  the  3rd  sing.  pres,  intens.  (for 
varvartti ) or  3rd  sing.  plup.  atm.  (for  °rtaia), 
the  latter  being  quite  impossible  ; the 
former  is,  however,  quite  possible  in  sense 
— ‘ since  it  is  approaching  we  must  now 
fight.’  But  it  is  also  possible  that  it  is 
simply  vavartti,  3rd  sing,  of  vrt.  as  a third 


class  verb,  which  gives  the  same  sense  as 
Weber  without  a breach  of  grammar,  and 
even  upava-vartti  is  conceivable  in  the 
same  sense.  The  verb  should  be  accented 
in  view  of  ced,  and  it  is  no  doubt  merely 
a blunder  that  it  is  not. 

2 On  the  Yatis,  cf.  von  Schroeder,  YOJ.  xxiii. 

9-17,  who  compares  them  with  Shamans. 

3 Cf.  KS.  xxv.  6,  7 ; KapS.  xxxix.  3-5 ; MS.  iii. 

8.  5,  6;  (JR  iii,  5.  2.  11-18.  This  section 
comments  on  TS.  i.  2.  12.  2,  3,  and  cf.  ii. 
6.  6.  1,  2. 


[510 


vi.  2. 8 — ] The  Exposition  of  the  Soma  Sacrifice 

Having  found  support  here,  they  felt  desire,  ‘ May  we  approach  the 
deities  for  blessings.’ 1 They  sacrificed  (with  the  words),  ‘ Thou  art  a 
lioness ; bring  the  gods  to  the  pious  [2]  sacrificer ; hail ! ’ They  approached 
the  deities  for  blessings.  He  sprinkles  five  times ; the  Pankti  has  five 
syllables,  the  sacrifice  is  fivefold ; verily  he  wins  the  sacrifice.  He 
sprinkles  transversely;  therefore  cattle  move  their  limbs  transversely,  for 
support.  ‘For  beings  thee!’  (with  these  words)  he  takes  up  the  ladle; 
of  the  gods  that  are  that  is  the  share ; verily  he  therewith  delights  them. 
He  puts  round  the  enclosing-sticks  of  Butea  frondosa,  for  the  holding  apart 
of  these  worlds  [3].  Agni  had  three  elder  brothers.2  They  perished  when 
carrying  the  offering  to  the  gods.  Agni  was  afraid,  ‘ This  one  here  will 
come  to  ruin.’  He  went  away.  The  (night)  he  spent  among  the  trees  was 
with  the  Butea  frondosa ; the  (night)  among  the  plants  was  with  the 
Sugandhitejana ; the  (night)  among  the  cattle  was  between  the  horns  of 
a ram.  The  gods  sought  to  start  him  forth.  They  found  him,  and  said  to 
him  [4],‘  Return  to  us  ; bear  the  offering  for  us.’  He  said,  ‘Let  me  choose 
a boon.  Whatever  of  the  offering  when  taken  up  falls  outside  the  enclosing- 
sticks,  let  that  be  the  portion  of  my  brothers.’  Therefore  whatever  of  the 
offering  when  taken  up  falls  outside  the  enclosing-sticks,  that  is  their 
portion  ; verily  therewith  he  delights  them.  He  reflected,  ‘ My  brothers  of 
old  perished  because  they  had  bones.  I will  shatter  bones.’  The  bones  he 
shattered  became  the  Butea  frondosa,  the  flesh  which  died  on  them  bdellium. 
In  that  he  brings  together  these  paraphernalia,  verily  thus  he  brings  Agni 
together.  ‘ Thou  art  the  rubble  of  Agni  ’,  lie  says,  for  the  paraphernalia 
are  the  rubble  of  Agni.  Or  rather  they  say,  ‘ These  enclosing-sticks  of 
Butea  frondosa  which  lie  around  3 are  in  truth  his  brothers.’ 
vi.2.9.  He  4 loosens  the  knot;  verily  he  sets  them  free  from  the  noose  of  Varuna; 
verily  he  makes  them  fit  for  the  sacrifice.  Having  sacrificed  with  a verse 
to  Savitr,  he  brings  forward  the  oblation-holders ; verily  on  the  instigation 
of  Savitr  he  brings  them  forward.  The  axle  which  is  tied  on  both  sides  is 
Varuna  of  evil  speech  ; if  it  were  to  creak,  it  would  creak  against  the  house 
of  the  sacrificer.  ‘ With  fair  voice,  O god,  do  thou  address  the  dwelling’,  he 
says  ; the  dwelling  is  the  house ; (verily  it  serves)  for  atonement.  The  wife 
(of  the  sacrificer)  [1]  anoints  (them),  for  the  wife  is  every  one’s  friend,  for 
friendship.  The  share  of  the  wife  in  the  sacrifice  makes  a pair ; verily  also  the 
wife  grasps  the  sacrifice  that  it  may  not  be  interrupted.5  Now  the  Raksases 

1 This  is  not  quite  clear:  the  comm,  of  Calcutta  ed.)  is  clearly  correct : it  is  the 

course  renders  it  by  isyamdndh,  which  is  old  form. 

absurd.  * Cf.  KS.  xxv.  8 ; KapS.  xl.  1 ; MS.  iii.  8.  7; 

2 For  Agni  and  his  brothers  cf.  also  BD.  vii.  £B.  iii.  5.  3.  7-25.  The  verses  com- 

61  seq.  with  Macdonell’s  notes.  mented  on  are  in  TS.  i.  2.  13.  1,  2. 

* fere,  the  reading  of  the  MSS.  ( fcrate  in  the  0 See  TS.  vi.  2.  1.  1. 


511] 


The  Oblation-holders 


[ — vi.  2. 10 

following  in  its  track  seek  to  injure  the  sacrifice ; he  makes  a libation  in 
the  two  tracks  with  Rc  verses  addressed  to  Visnu.  The  sacrifice  is  Visnu  ; 
verily  he  drives  away  the  Raksases  from  the  sacrifice.  If  the  Adhvaryu 
were  to  pour  the  libation  in  (a  place)  without  fire,  the  Adhvaryu  would 
become  blind,  the  Raksases  would  injure  the  sacrifice  [2].  He  puts  gold 
down  on  it  before  making  the  libation;1  verily  he  makes  the  libation  in  that 
which  has  fire ; the  Adhvaryu  does  not  become  blind,  the  Raksases  do  not 
injure  the  sacrifice.  ‘Come  ye  two  forward,  ordaining  the  offering’,  he 
says  ; verily  he  makes  them  go  to  the  world  of  heaven.  ‘ There  rejoice  on 
the  height  of  the  earth  ’,  he  says,  for  the  place  of  sacrifice  is  the  height  of 
the  earth.  Now  the  oblation-holder  is  the  head  of  the  sacrifice.  ‘ From  the 
6ky,  O Visnu,  or  from  the  earth  ’ [3],  with  this  Rc  verse  which  contains 
a blessing 2 he  strikes  in  the  prop  of  the  southern  oblation-holder ; verily 
the  sacrificer  at  the  beginning  of  the  sacrifice  wins  blessings.  Now  Danda 
Aupara  split  bjr  the  Vasat  call  the  axle  of  the  third  oblation-hokler : the  third 
cover  put  on  the  oblation-holder  (serves)  to  make  up  the  third  oblation-holder. 
The  oblation-holder  is  the  head  of  the  sacrifice.  ‘ Thou  art  the  forehead  of 
Visnu:  thou  art  the  back  of  Visnu’,  he  says.  Therefore  so  often  is  the 
head  divided.  ‘ Thou  art  the  string  of  Visnu  ; thou  art  the  fixed  point  of 
Visnu’,  he  says,  for  the  oblation-holder  is  connected  with  Visnu  as  its  deity. 
Now  the  knot  which  he  first  ties,  if  he  were  not  to  unloose  it,  the  Adhvaryu 
would  perish  from  suppression  of  urine ; therefore  it  must  be  unloosed, 
vi.  2.  10.  ‘ On3  the  impulse  of  the  god  Savitr  ’,  (with  these  words)  he  takes 
up  the  spade,  for  impelling.  ‘ With  the  arms  of  the  At^vins  ’,  he  says,  for 
the  Aijvins  were  the  priests  of  the  gods.  ‘ With  the  hands  of  Pusan  ’,  he 
says,  for  restraint.  Now  the  spade  is  as  it  were  a bolt ; ‘ Thou  art  the 
spade  ; thou  art  the  woman  ’,  he  says,  to  appease  it.  Now,  as  each  part  is 
performed,  the  Raksases  seek  to  injure  the  sacrifice  ; ‘ The  Raksas  is  encom- 
passed, the  evil  spii'its  are  encompassed  ’,  he  says,  to  smite  away  the 
Raksases  [1].  ‘ Here  do  I cut  off  the  neck  of  the  Raksas,  who  hateth 

us,  and  whom  we  hate  he  says ; 4 there  are  two  people,  he  whom  he 
hates  and  he  who  hates  him ; verily  straightway  he  cuts  their  necks. 

‘ To  sky  thee,  to  atmosphere  thee,  to  earth  thee ! ’ he  says ; verily  he 
anoints  it  for  these  worlds.  He  anoints  from  the  top  downwards  ; therefore 
[2]  men  live  on  strength  from  the  top  downwards.  Now  he  does  a cruel 

1 The  gold  piece  is  placed  in  the  track  so  as  to  on  are  in  TS.  i.  3.  1. 

make  a fire  there.  4 This  is  a clear  case  where  the  Brahmana 

2 aftrpadaya  is  the  clearly  correct  reading  : cf.  differs  from  the  text  of  TS.  i.  3.  1 and 

comm,  on  TPr.  v.  10.  where  the  change  is  for  the  worse.  So 

2 Cf.  KS.  xxv.  10  ; KapS.  xl.  3 ; MS.  iii.  8.  9 ; TS.  vi.  3.  9.  2. 

£B.  iii.  6. 1.  4-25.  The  verses  commented 


vi.  2.  lo — ] The  Exposition  of  the  Soma  Sacrifice  [512 

deed  in  that  he  digs ; he  pours  down  water,  for  atonement.  He  pours  down 
(water)  mixed  with  barley  ; barley  is  strength,  the  Udumbara  is  strength ; 
verily  he  unites  strength  with  strength.  (The  post)  is  of  Udumbara  wood 
of  the  height  of  the  sacrificer.  As  great  as  is  the  sacrificer,  so  much  strength 
does  he  put  in  it.  ‘ Thou  art  the  seat  of  the  Pitrs  ’,  (with  these  words)  he 
spreads  the  strew,  for  what  is  dug  in  has  the  Pitrs  for  its  deity  [3],  If  he 
were  to  set  it  up  without  strewing,  it  would  be  dug  in  and  have  the  Pitrs  for 
its  deity;  he  sets  it  up  after  strewing ; verily  he  sets  it  up  in  this  (earth), 
and  makes  it  firm-rooted.1  ‘ Support  the  sky,  fill  the  atmosphere  he  says, 
for  the  distinction  of  these  worlds.  ‘ May  Dyutana  Maruta  set  thee  up  ’, 
he  says  ; Dyutana  Maruta  was  wont  to  set  up  the  Udumbara  (post)  of  the 
gods ; verily  [4]  by  him  he  sets  this  (post)  up.  ‘ Thee  that  art  winner  of 
Brahmans,  winner  of  nobles  ’,  he  says  ; that  is  according  to  the  text.  * With 
ghee,  O sky  and  earth,  be  filled  ’,  (with  these  words)  he  sacrifices  on  the 
Udumbara  (post) ; verily  with  moisture  he  anoints  sky  and  earth.  He 
makes  it  run  right  to  the  end ; verily  completely  does  he  anoint  the 
sacrificer  with  brilliance.  ‘ Thou  art  of  Indra  ’,  (with  these  words)  he  puts 
down  the  covering,  for  the  seat  has  Indra  as  its  deity.  ‘ The  shade  of  all 
folk  ’,  he  says,  for  the  seat  is  the  shade  of  all  folk.  (A  roof  of)  nine 
coverings 2 [5]  should  he  fix  for  one  who  desires  brilliance,  commensurate 
with  the  Trivrt  Stoma ; the  Trivrt  is  brilliance ; verily  he  becomes  brilliant ; 
one  of  eleven  coverings  (he  should  fix)  for  one  who  desires  power;  the 
Tristubh  has  eleven  syllables,  the  Tristubh  is  power ; verily  he  becomes 
powerful.  (A  roof  of)  fifteen  coverings  (he  should  fix)  for  one  who  has 
foes ; the  thunderbolt  is  fifteenfold  ; (verily  it  serves)  for  the  overcoming  of 
foes.  (A  roof  of)  seventeen  coverings  (he  should  fix)  for  one  who  desii’es 
offspring ; Prajapati  is  sixteenfold ; (verily  it  serves)  to  gain  Prajapati. 
(A  roof  of)  twenty-one  coverings  (he  should  fix)  for  one  who  desires 
support;  the  Ekavih^a  is  the  support  of  the  Stomas ; (verily  it  serves)  for 
support.  The  Sadas  is  the  stomach,  the  Udumbara  is  strength,  in  the  middle 
he  fixes  (the  post)  of  Udumbara  wood ; verily  he  places  strength  in  the 
midst  of  offspring  ; therefore  [6]  in  the  middle  they  enjoy  strength.  In  the 
world  of  the  sacrificer  are  the  southern  coverings,  in  that  of  his  foe  are  the 
northern  ; he  makes  the  southern  the  higher ; verily  he  makes  the  sacrificer 
higher  than  the  man  who  does  not  sacrifice ; therefore  the  sacrificer  is 
higher  than  the  man  who  does  not  sacrifice.  He  fills  up  the  crevices,3  for 

1 svaruham  is  rendered  by  Sayana  svasambad-  2 The  form  navachadi  is  no  doubt  descriptive 
dham.  The  word  is  analysed  in  the  Pada  with  chadis,  to  be  supplied.  In  KS.  tho 

as  sva-ruham,  but  it  is  possible  that  sva-  plural  is  used,  which  throws  sdiinnitam 

druham  is  the  form;  cf.  AV.  xiii.  1.  9,  out  of  the  construction. 

dr iih  ‘ shoot  \ Cf.  TS.  vi.  3.  4.  2.  3 antarvartdn  is  clearly  read  as  antarvattdn  by 


513] 


The  Sadas  and  the  Sounding -holes  [ — vi.  2.  ll 


distinction  ; therefore  people  depend  on  the  forest.  1 May  our  songs,  O lover 
of  song  he  says ; that  is  according  to  the  text.  ‘ Thou  .art  the  string  of  Indra  ; 
thou  art  the  fixed  point  of  Indra’, he  says;  for  the  Sadas  has  Indra  for  its  deity. 
Now  the  knot  which  he  first  ties,  if  he  were  not  to  unloose  it,  the  Adhvaryu 
would  perish  through  suppression  of  urine  ; therefore  it  must  bo  unloosed, 
vi.  2.  11.  The1  oblation-holder  is  the  head  of  the  sacrifice,  the  sounding- 
holes  are  the  vital  airs.  They  are  dug  in  the  oblation-holder ; therefore 
the  vital  airs  are  in  the  head.  They  are  dug  below  ; therefore  the  vital 
airs  are  below  the  head.  ‘ I dig  those  which  slay  the  Raksas,  which  slay 
the  spell,  and  which  are  of  Visnu’,  he  says,  for  the  sounding-holes  have 
Visnu  for  their  deity.  The  Asuras  in  retreat  dug  in  spells  against  the  vital 
airs  of  the  gods ; they  found  them  at  the  distance  of  an  arm  ; 2 therefore 
they  are  dug  an  arm’s  length  deep.  ‘ Here  do  I cast  out  the  spell  [1]  which 
an  equal  or  an  unequal  hath  buried  ’,  he  says  ; there  are  two  sorts  of  men, 
the  equal  and  the  unequal ; verily  whatever  spell  they  dig  against  him  he  thus 
casts  out.  He  unites  them ; 3 therefore  the  vital  airs  are  united  within. 
He  does  not  combine  them  ; therefore  the  vital  airs  are  not  combined.  He 
pours  water  over ; therefore  the  vital  airs  are  moist  within.  (The  water) 
he  pours  is  mixed  with  barley  [2]  ; barley  is  strength,  the  sounding-holes 
are  the  vital  airs ; verily  he  places  strength  in  the  vital  airs.  He  spreads 
over  the  strew ; therefore  the  vital  airs  are  hairy  within.  He  besprinkles 
(the  holes)  with  butter ; butter  is  brilliance,  the  sounding-holes  are  the 
vital  airs ; verily  he  places  brilliance  in  the  vital  airs.  The  pressing-boards 
are  the  jaws  of  the  sacrifice ; he  does  not  join  them,  for  the  jaws  are  not 
joined  ; or  rather  at  a long  Soma  sacrifice  they  should  be  joined,  for  firmness. 
The  oblation-holder  is  the  head  of  the  sacrifice  [3],  the  sounding-holes  are 
the  vital  airs,  the  pressing-boards  the  jaws,  the  skin  the  tongue,  the 
pressing-stones  the  teeth,4  the  Ahavanlya  the  mouth,  the  high  altar  the 
nose,  the  Sadas  the  stomach.  When  he  eats  with  his  tongue  on  his  teeth, 
(the  food)  goes  to  the  mouth  ; when  it  goes  to  the  mouth,  then  it  goes  to  the 
stomach ; therefore  they  press  (the  juice)  with  the  pressing-stones  on  the 
oblation-holder  over  the  skin,  sacrifice  in  the  Ahavanlya,  retire  towards  the 
west,  and  consume  (the  Soma)  in  the  Sadas.  He  who  knows  the  milking 
of  the  Viraj  5 in  the  mouth  of  the  sacrifice  milks  her  ; the  Viraj  is  this  (cow), 


Sayana  who  paraphrases  it  as  chaditdm  an- 
taralachidresu  irnupulaih  pidhanam.  Bhask. 
gives  a variety  of  views,  including  our  one 
aranyakatrnakuldndm  (v.  1.  mulanam)  iyam 
samjna. 

1  Cf.  KS.  xxv.  9 ; KapS.  xl.  2 ; MS.  iii.  8.  8 ; 
£B.  iii.  5.  4.  1-24.  The  verses  com- 
mented upon  are  in  TS.  i.  3.  2. 

29  [h.o.s.  i»] 


2 Three  vitastis  is  the  length  according  to  the 

comm. 

3 i.  e.  the  holes  are  connected  below,  but  not 

at  the  top. 

* The  inversion  of  order  is  curious  and  is  not 
in  the  parallel  in  the  KS.  It  occurs, 
below  also  ; see  TS.  vi.  3.  3.6. 

5 So  the  sacrifice  is  called  because  the  Res  in 


[514 


vi.  2.  11 — ] The  Exposition  oj  the  Soma  Sacrifice 

the  skin  is  its  hide,  the  pressing-boards  its  udder,  the  sounding-holes  its 
teats,  the  pressing-stones  its  calves,  the  priests  the  milkers,  Soma  the 
milk.  He,  who  knows  thus,  milks  her. 


PRAPATHAKA  III 


The  Exposition  of  the  Soma  Sacrifice  (continued) 


vi.  3.  1.  From1  the  pit  he  scatters  (earth)  on  the  altars;  the  pit  is  the 
birthplace  2 of  the  sacrifice ; (verily  it  serves)  to  unite  the  sacrifice  with  its 
birthplace.  The  gods  lost  by  conquest  the  sacrifice ; they  won  it  again 
from  the  Agnidh’s  altar ; the  Agnidh’s  altar  is  the  invincible  part  of  the 
sacrifice.  In  that  he  draws  oft’  the  altar  fires  from  that  of  the  Agnidh, 
he  renews  the  sacrifice  from  the  invincible  part  of  it.  Conquered  as  it 
were  they  go  who  creep  to  the  Bahispavamana  (Stotra) ; when  the 
Bahispavamana  has  been  sung  [1],  he  says,  ‘Agnidh,  draw  ofl  the  fires, 
spread  the  strew,  make  ready  the  sacrificial  cake.’  Verily  having  re- won 
the  sacrifice  they  keep  renewing  it.  At  two  pressings  he  draws  off  by 
means  of  embers,  at  the  third  with  (flaming)  splinters,  to  give  it  glory; 
verily  he  completes  it.3  The  altars  guarded  the  Soma  in  yonder  world ; 
they  took  away  the  Soma  from  them ; they  followed  it  and  surrounded  it. 
He  who  knows  thus  [2]  wins  an  attendant.  They  were  deprived  of  the 
Soma  drink ; they  besought  the  gods  for  the  Soma  drink  ; the  gods  said  to 
them,  ‘ Take  two  names  each ; then  shall  ye  gain  it,  or  not/  4 Then  the 
altars  became  fires  (also) ; therefore  a Brahman  who  has  two  names  is 
likely  to  prosper.  Those  which  came  nearest  gained  the  Soma  drink,  viz. 
the  Ahavanlya,  the  Agnidh’s  altar,  the  Hotr’s,  and  the  Marjallya ; there- 
fore they  sacrifice  on  them.  He  leaves  them  out  in  uttering  the  cry  for 
sacrifice,6  for  [3]  they  were  deprived  of  the  Soma  drink.  The  gods  drove 
away  the  Asuras  who  were  in  front  by  the  sacrifices  which  they  offered  on 
the  eastern  side,  and  the  Asuras  who  were  behind  by  those  which  they 
offered  on  the  western  side.  Soma  libations  are  offered  in  the  east,  seated 


to  the  west  he  besprinkles  the  altars ; verily  from  behind  and  from  in  front 
the  sacrificer  smites  away  his  enemies ; therefore  offspring  are  engendered 
behind,  and  are  brought  forth  in  front  [4].  The  altars  are  the  breaths;  if 


the  Agnistoma’s  twelve  Stotras  amount  to 
ninety  ( = 10  x 9),  and  the  Viraj  is  figured 
as  a cow,  which  clearly  represents  the 
earth  ; cf.  iyam  vai  viral. 

* Cf.  KS.  xxvi.  1 ; KapS.  xl.  4 ; MS.  iii.  8. 
10;  9®-  6.  2.  19-25.  The  verses 

commented  on  are  in  TS.  i.  8.  3. 

2  purisam  dddyottaravedydh  karandt  (Sayana). 


3 faldkabhih  is  explained  as  ‘ flaming  handfuls 

of  grass  ’. 

4 Some  obtain  the  Soma,  some  not.  On 

double  names  cf.  Vedic  Index , i.  444. 

6 i.  e.  the  instruction  of  the  Hotr,  which  is 
followed  by  the  actual  sacrifice  of  the 
Adhvaryu.  In  the  case  of  the  other 
altars  the  verses  are  the  only  ceremony ; 
see  ad  fin. 


515]  The  Altars  and  the  Vaisarjana  Offerings  [ — vi.  3.  2 

the  Adhvaryu  were  to  go  past  the  altars  to  the  west,  he  would  mingle  the 
breaths,  he  would  be  liable  to  die.  The  Hotr  is  the  navel  of  the  sacrifice ; 
the  expiration  is  above  the  navel,  the  inspiration  is  below  ; if  the  Adhvaryu 
were  to  go  past  the  Hotr  to  the  west,  he  would  place  the  expiration  in  the 
inspiration,  he  would  be  liable  to  die.  The  Adhvaryu  should  not  accompany 
the  song ; the  Adhvaryu’s  strength  is  his  voice  ; if  the  Adhvaryu  were  to 
accompany  the  song,  he  would  confer  his  voice  on  the  Udgatr  [5],  and  his 
voice  would  fail.  The  theologians  say,1  'The  Adhvaryu  should  not  go  beyond 
the  Sadas  to  the  west  before  the  Soma  offering  is  completed.  Then  how  is 
he  to  go  to  offer  the  sacrifices  in  the  southern  fire  ? Because  that  is  the  end 
of  the  fires.  But  how  are  the  gods  to  know  whether  it  is  the  end  or  not  ? ’ 
He  goes  round  the  Agnidh’s  altar  to  the  north  and  offers  the  sacrifices  in 
the  southern  fire  ; verily  he  does  not  mingle  the  breaths.  Some  of  the 
altars  are  besprinkled,  some  not ; those  which  he  besprinkles  he  delights ; 
those  which  he  does  not  besprinkle  he  delights  by  indicating  them, 
vi.  3.  2.  The2  Vaisarjana3  offerings  are  made  for  the  world  of  heaven.  He 
offers  in  the  Garhapatya4  with  two  verses;  the  sacrificer  has  two  feet;  (verily 
it  serves)  for  support.  He  offers  in  the  Agnidh’s  fire ; verily  he  approaches 
the  atmosphere  ; he  offers  in  the  Ahavaniya  ; verily  he  makes  him  go  to  the 
world  of  heaven.  The  Raksases  sought  to  harm  the  gods  as  they  were  going 
to  the  world  of  heaven  ; they  smote  away  the  Raksases  through  Soma,  the 
king,  and  making  themselves  active 5 went  to  the  world  of  heaven,  to 
prevent  the  Raksases  seizing  them.  The  Soma  is  ready  at  hand ; so  he 
offers  [1]  the  Vaisarjanas,  to  smite  away  the  Raksases.  ‘Thou,  0 Soma, 
brought  about  by  ourselves  ’,  he  says,  for  he  is  the  one  who  brings  about  by 
himself ; ‘ from  hostility  brought  about  by  others  ’,  he  says,  for  the  Raksases 
are  brought  about  by  others ; 6 ‘ thou  art  the  giver  of  wide  protection  ’,  he 


1 The  interpretation  given  here  is  that  of  the 
comm.  The  last  sentence  evidently 
answers  the  third,  but  the  reason  for  the 
third  being  an  apparent  answer  to  the 
difficulty  of  the  second  is  not  clear : 
Sayana  makes  it  : laukikagamanatvad  (lira 
anujndsyanti. 

5 Cf.  KS.  xxvi.  2 ; KapS.  xl.  5 ; MS.  iii.  9.  1 ; 
QB.  iii.  6.  3.  2-21.  The  verses  com- 
mented on  are  in  TS.  i.  3.  4. 

3 The  name  is  due  to  the  fact  that  the  in- 

termediate consecration  is  about  to  be 
over. 

4 This  is  the  old  Ahavaniya  which  when  the 

move  from  the  Praclnavai^a  takes  place 

becomes  the  new  Garhapatya ; as  being  at 
the  door  of  the  Praclnavai^a  it  is  often 


called  the  (^alamukhlya  ; cf.  Caland  and 
Henry,  L’ Agnistoma,  p.  178. 

6 apturn  of  course  is  to  be  read,  and  not  dplum 
as  in  the  Pada  MSS.  C,  D first  hand,  and 
in  the  comm,  in  B.  There  is  nothing  to 
show  in  what  sense  aptu  was  taken  by 
the  Brahmana. 

6 It  is  quite  uncertain  what  sense  was  put  on 
tanukft  by  the  Brahmana.  Sayana  ex- 
plains that  the  god  is  even  better  at  the 
game  of  rending  the  tand  than  the  Rak- 
sases, but  the  contrast  with  anyakrtani 
means  apparently  that  tanukft  means 
making  by  oneself’,  and  evidently  the 
view  taken  by  the  Brahmana  was  that 
the  dvesansi  were  made  by  Soma,  or  by 
others.  But  anyakrtani  is  nonsense. 


[516 


vi.  3.  2 — ] The  Exposition  of  the  Soma  Sacrifice 

says;  in  effect  he  says,  ‘give  us  wide  (protection).’  ‘May  the  active  one 
gladly  partake  of  the  ghee  he  says ; verily  he  makes  the  sacrificer  active 
and  causes  him  to  go  to  the  world  of  heaven,  to  prevent  the  Raksases 
seizing  him.  They  take  up  the  Soma  [2],  the  pressing-stones,  the  cups  for 
Vayu,1  the  wooden  trough  ; they  lead  forth  the  wife  (of  the  sacrificer),  they 
make  the  carts  move  along  with  them ; verily  whatever  is  his  he  goes  with 
it  to  the  world  of  heaven.  He  offers  in  the  Agnldh’s  fire  with  a verse 
containing  the  word  ‘ lead  ’,2  for  leading  to  the  world  of  heaven.  He  places 
on  the  Agnldh’s  altar  the  pressing-stones,  the  cups  for  Vayu,  and  the 
wooden  trough,  for  they  take  it  away  from  them ; if  he  were  to  put  it 
with  them,  it  would  become  spoiled.  He  makes  it  go  forward  with  a verse 
addressed  to  Soma ; verily  by  means  of  its  own  [3]  divinity  he  makes  it  go 
forward.  ‘ Thou  art  the  seat  of  Aditi ; do  thou  sit  on  the  seat  of  Aditi  ’, 
he  says  ; that  is  according  to  the  text.  Hitherto  the  sacrificer  has  guarded 
the  Soma.  ‘ This,  0 god  Savitr,  is  the  Soma  of  you  (gods)  ’,  he  says ; verily 
instigated  by  Savitr,  he  hands  it  over  to  the  gods.  ‘ Thou,  O Soma,  god  to 
the  gods,  hast  thou  gone  ’,  he  says,  for  it  being  a god  [4]  goes  to  the  gods. 
‘ I here,  man  to  men  ’,  he  says,  for  he  being  a man  goes  to  men.  If  he 
were  not  to  say  that  formula,  the  sacrificer  would  be  without  offspring  or 
cattle.  ‘ With  offspring,  with  increase  of  wealth  ’,  he  says  ; verily  he  abides 
in  this  world  with  offspring  and  with  cattle.  ‘ Homage  to  the  gods  ’,  he  says, 
for  homage  is  the  due  of  the  gods  ; ‘ svadha  to  the  Pitrs  ’,  he  says,  for  the 
svadha  call  is  the  due  of  the  Pitrs  [5].  ‘ Here  (may)  I (be  free)  from  Varuna’s 
noose  ’,  he  says;  vei'ily  he  is  freed  from  Varuna’s  noose.  ‘ 0 Agni,  lord  of 
vows,’  (he  says).  ‘ One  should  recover  one’s  former  body  ’,  they  say,  ‘ for  who 
knows  if  the  richer,  when  his  will  is  accomplished,3  will  restore  it  or  not.’ 
The  pressing-stones  are  the  troop  of  thieves  of  King  Soma;  him,  who 
knowing  thus,  places  the  pressing-stones  on  the  Agnidh’s  altar,  the  troop  of 
thieves  finds  not. 

vi.  3.  3.  Having4  sacrificed  with  a verse  addressed  to  Visnu,  he  approaches 
the  post.  The  post  has  Visnu  for  its  deity;  verily  he  approaches  it  with 
its  own  deity.  ‘ I have  passed  by  others,  I have  not  approached  others  ’, 
he  says,  for  he  passes  by  others,  and  does  not  approach  others.  ‘ I have 
found  thee  nearer  than  the  farther,  farther  than  the  near  ’,  he  says,  for  he 
finds  it  nearer  than  the  farther,  farther  than  the  near.  ‘I  welcome  thee 

1 These  are  wooden,  mortar-shaped  cups.  intelligible,  * when  his  will  has  come  to 

Apparently  all  the  Soma  cups  are  meant ; pass.’ 

cf.  9B.  iv.  1.  3.  7-10.  * Cf.  KS.  xxvi.  3,  4 ; KapS.  xlii.  3.  4 ; MS.  iv. 

2 This  verse  is  not  in  the  TS.  but  is  RV.  i.  189.  5.  8;  6.  2 ; 9B.  iii.  6.  4.  1-27.  The 

1 ; VS.  v.  36.  It  is  said  by  the  sacrificer.  verses  commented  on  are  in  TS.  i.  3.  5. 

* sve  vdfe  bhute  is  a curious  phrase  but  easily 


517]  The  Cutting  of  the  Sacrificial  Post  [ — vi.  3.  3 

that  art  of  Visnu,  for  the  sacrifice  to  the  gods’  [1],  he  says,  for  he  welcomes 
it  for  the  sacrifice  to  the  gods.  ‘ Let  the  god  Savitr  anoint  thee  with 
honey  he  says ; verily  he  anoints  it  with  glory.  ‘ O plant,  guard  it ; 
O axe,  harm  it  not  he  says ; the  axe  is  the  thunderbolt ; (verily  it  serves)  for 
atonement.  The  brilliance  of  the  tree  which  fears  the  axe  falls  away  with 
the  first  chip ; the  first  chip  which  falls  he  should  take  up  ; verily  he  takes 
it  up  with  its  brilliance  [2].  These  worlds  are  afraid  of  the  falling  forward 1 
of  the  tree.  ‘ With  thy  top  graze  not  the  sky,  with  thy  middle  harm  not  the 
atmosphere  he  says ; verily  he  makes  it  tender  for  these  worlds.  ‘ 0 tree, 
grow  with  a hundred  shoots  (with  these  words)  he  sacrifices  on  the  stump ; 
therefore  many  (shoots)  spring  up  from  the  stump  of  trees.  ‘ May  we  grow 
with  a thousand  shoots  ’,  he  says ; verily  he  invokes  this  blessing.  He 
should  cut  it  so  that  it  will  not  touch  the  axle  2 [3].  If  he  were  to  cut  it  so 
that  it  would  touch  the  axle,  the  cattle  3 of  the  sacrificer  would  be  liable  to 
perish.  If  he  desire  of  any  one,  ‘ May  he  be  without  support  he  should 
cut  for  him  a branch  ; this  among  trees  is  not  supported  ; verily  he  is  without 
support.  If  he  desire  of  any  one,  ‘ May  he  be  without  cattle  he  should  cut 
for  him  (a  post)  without  leaves  and  with  a withered  top  ; this  among  trees 
is  without  cattle ; verily  he  becomes  without  cattle.  If  he  desire  of  any 
one,  ‘ May  he  be  rich  in  cattle  he  should  cut  for  him  one  with  many 
leaves  and  many  branches ; this  [4]  among  trees  is  rich  in  cattle ; verily 
he  becomes  rich  in  cattle.  He  should  cut  one  that  is  supported  for  one  who 
desires  support ; this  among  trees  is  supported  which  grows  from  its  own 
birthplace  on  level  ground  and  is  firm.  He  should  cut  one  which  leans4 
towards  the  west,  for  it  is  leaning  over  for  the  sacrifice.  He  should  cut 
one  of  five  cubits 5 for  him  of  whom  he  desires,  ‘ May  the  higher  sacrifice 
condescend  to  him  ’ ; the  Pankti  has  five  syllables,  the  sacrifice  is  fivefold, 
the  higher  sacrifice  condescends  to  him  [5].  (He  should  cut  one)  of  six  cubits 
for  one  who  desires  support ; the  seasons  are  six  ; verily  he  finds  support  in 
the  seasons.  (He  should  cut  one)  of  seven  cubits  for  one  who  desires 
cattle ; the  Qakvari  has  seven  feet,  the  Qakvari  is  cattle ; verily  he  wins 
cattle.  (He  should  cut  one)  of  nine  cubits  for  one  who  desires  brilliance, 
commensurate  with  the  Trivrt  Stoma ; the  Trivrt  is  brilliance ; verily  he 


1 W eber  suggests  prapatah  for  prayatah ; Bhask. 

renders  pracalatah,  and  the  accent  is 
normal ; Whitney,  Sansk.  Gramm.  § 445. 

2 That  is,  the  strip  should  not  reach  the 

axle  of  the  cart. 

3 adhaisam evidently  means  the  animals  which 

go  below  the  pole  of  the  chariot  (?sa), 
govatsadikam  as  Sayana  has  it. 

4 upanatah  has  here  the  precise  sense  of  the 


past  participle  passive  with  a finite  verb 
understood  and  is  not  an  equivalent  of 
upanamati. 

6 The  sense  ‘ cubit  ’ is  approximate  ; the  aratni 
is  very  variously  given  in  point  of  length; 
Sayana  here  equates  it  with  24  angulis, 
and  in  the  epic  its  length  varies  from 
1 foot  to  24  inches ; see  also  Vedic  Index, 
ii.  512. 


vi.  3.  3 — ] The  Exposition  of  the  Soma  Sacrifice 


[518 


becomes  brilliant.  (He  should  cut  one)  of  eleven  cubits  for  one  who  desires 
power  ; the  Tristubh  has  eleven  syllables,  the  Tristubh  is  power ; verily  he 
becomes  powerful.  (He  should  cut  one)  of  fifteen  cubits  for  one  who  has 
foes ; the  thunderbolt  is  fifteenfold ; (verily  it  serves)  for  the  overcoming 
of  foes.  (He  should  cut  one)  of  seventeen  cubits  for  one  who  desires 
offspring ; Prajapati  is  seventeenfold ; (verily  it  serves)  to  gain  Prajapati. 
(He  should  cut  one)  of  twenty-one  cubits  for  one  who  desires  support ; the 
Ekavin^a  is  the  support  of  the  Stomas ; (verily  it  serves)  for  support.  It 
has  eight  corners ; the  Gayatri  has  eight  syllables,  the  Gayatri  is  brilliance, 
the  Gayatri  is  the  beginning  of  the  sacrifice ; 1 verily  it  is  commensurate 
with  brilliance,  the  Gayatri,  the  beginning  of  the  sacrifice, 
vi.  3.  4.  ‘To 2 earth  thee ! To  atmosphere  thee ! To  sky  thee ! ’ he  says ; 
verily  for  these  worlds  he  anoints  it.  He  anoints  from  the  foot  upwards,  for 
upwards  as  it  were  is  the  world  of  heaven.  Cruel  as  it  were  is  that  which 
he  does  when  he  digs ; he  pours  water  over,  for  expiation  ; he  pours  (water) 
mixed  with  barley;  barley  is  strength.  The  post  is  of  the  height  of  the  sacri- 
ficer.  As  great  as  is  the  sacrificer,  so  much  strength  does  he  put  in  it  [1]. 
‘ Thou  art  the  seat  of  the  Pitrs  ’,  (with  these  words)  he  spreads  the  strew, 
for  what  is  dug  in  has  the  Pitrs  for  its  deity.3  If  he  were  to  set  it  up 
without  strewing,  it  would  be  dug  in  and  have  the  Pitys  for  its  deity  ; he 
sets  it  up  after  strewing ; verily  he  sets  it  up  in  this  (earth).  He  throws 
down  the  splinter  of  the  post ; verily  he  sets  it  up  with  its  glory.  ‘ Thee 
to  the  plants  with  fair  berries  ’,  (with  these  words)  he  fixes  on  the  top  [2] ; 
therefore  at  the  top  plants  bear  fruit.  He  anoints  it,  butter  is  glory.  The 
corner  near  the  fire  4 is  of  the  same  height  as  the  sacrificer ; in  that  he  anoints 
the  corner  near  the  fire,  he  anoints  with  brilliance  the  sacrificer.  He  anoints  it 
to  the  end ; verily  completely  does  he  anoint  the  sacrificer  with  brilliance. 
He  rubs  it  all  around  ; verily  he  places  brilliance  in  him  completely. 
< Support  the  sky,  fill  the  atmosphere,  with  thy  base  make  firm  the  earth  ’, 
he  says,  for  the  separation  of  these  worlds.  With  a verse  addressed  to 
Visnu  [3]  he  arranges  it ; the  post  has  Visnu  for  its  deity ; verily  he  arranges 
it  with  its  own  deity.  He  arranges  it  with  two  (verses) ; the  sacrificer  has 
two  feet ; (verily  it  serves)  for  support.  If  he  desire  of  a man,  ‘ May 
I deprive  him  of  brilliance,  of  the  deities,  of  power  he  should  move  the 


1 The  inversion  of  the  position  of  the  subject 

is  again  noteworthy  ; cf.  TS.  vi.  2.  11.  4. 

2 Cf.  K.S.  xxvi.  5,  6 ; KapS.  xli.  3.  4 ; MS.  iii. 

9.  3,  4 ; £B.  iii.  7.  1.  5-32.  The  verses 
commented  on  are  in  TS.  i.  3.  6. 

3 The  Pluti  seen  here  by  Weber  is  really  a 

mode  of  indicating  the  Kampa ; see 
Liiders,  Die  Vyusa-Qiksha,  p.  68,  n.  1. 


Bhask.  recognizes  a Vedic  long  vowel. 
Cf.  TS.  vi.  2.  10.  3. 

4  The  Yupa  is  dug  in  at  the  centre  of  the 
Avata  or  pit,  and  the  pit  is  in  front  (to 
the  east)  of  the  Ahavaniya,  half  inside 
the  Uttaravedi,  half  outside.  The  refer- 
ence in  agnistha  is  therefore  to  the  corner 
which  stands  within  the  Ahavaniya. 


519] 


The  Setting  Up  of  the  Sacrificial  Post  [ — vi.  3.  4 


corner  near  the  fire  to  one  side  or  the  other  of  the  Ahavanlya ; 1 verily 
he  deprives  him  of  brilliance,  of  the  deities,  of  power.  If  he  desire  of  a 
man,  ‘ May  I unite  him  with  brilliance,  with  the  deities, with  power’  [4],  he 
should  set  up  for  him  the  corner  (of  the  post)  near  the  fire  in  a line  with  the 
Ahavanlya;  verily  he  unites  him  with  brilliance,  with  the  deities,  with  power. 
4 Thee  that  art  winner  of  Brahmans,  winner  of  nobles  ’,  he  says ; that  is 
according  to  the  text.  He  winds  round  (the  grass) ; the  girdle  is  strength, 
the  post  is  of  the  same  height  as  the  sacrificer;  verily  he  unites  the 
sacrificer  with  strength.  He  winds  (it)  round  at  the  level  of  the  navel ; 2 
verily  at  the  level  of  the  navel  he  bestows  upon  him  strength ; therefore 
at  the  level  of  the  navel  men  enjoy  strength.  If  he  desire  of  a man,  ‘ May 
I deprive  him  of  strength  ’ [5],  he  should  put  (it)  on  either  upwards  or 
downwards ; verily  he  deprives  him  of  strength.  If  he  desire,  ‘ May  Parjanya 
rain’,  he  should  put  it  on  downwards;  verily  he  brings  down  rain;  if  he  desire, 
4 May  Parjanya  not  rain  ’,  he  should  put  it  on  upwards  ; verily  he  holds  up 
rain.  What  is  dug  in  belongs  to  the  Pitrs,  what  is  above  the  part  dug  in 
up  to  the  girdle  belongs  to  men,  the  girdle  belongs  to  the  plants  [6],  what 
is  above  the  girdle  up  to  the  top  to  the  All-gods,  the  top  to  Indra,  the  rest 
to  the  Sadhyas.  The  post  is  connected  with  all  the  gods  ; verily  in  setting 
up  the  post  he  delights  all  the  gods.  By  means  of  the  sacrifice  the  gods 
went  to  the  world  of  heaven ; they  reflected, 4 Men  will  equal  us  ’ ; they 
blocked  the  way  by  the  post 3 and  went  to  the  world  of  heaven  ; the  Rsis 
discerned  that  (world)  by  means  of  the  post,  and  that  is  why  it  is  called 
post  [7].  In  that  he  sets  up  the  post,  (it  is)  to  discern  the  world  of 
heaven.  He  puts  (it)  up  to  the  east  (of  the  fire),  for  before4  the  sacrifice  it 
is  proclaimed,  for  what  is  not  proclaimed  is  that  of  which  when  it  is  passed 
men  say,  4 This  should  have  been  done.’  The  Sadhya  gods  despised  5 the 
sacrifice ; the  sacrifice  touched  them  not ; what  was  superabundant  in 
the  sacrifice  touched  them.  The  superabundant  part  of  the  sacrifice  is  the 
producing  of  fire  and  casting  it  on  the  fire  ; the  superabundant  part  [8]  of 
the  post  is  the  part  above  the  top  ; that  is  their  share ; verily  by  it  he 
delights  them.  The  gods  when  the  Soma  sacrifice  was  complete  cast  the 
offering-spoons  (into  the  fire)  and  the  post ; they  reflected,  4 Here  we  are 


1 The  post  should  be  exactly  in  a line  with 

the  Ahavanlya,  and  clearly  the  idea  is  that 
he  should  remove  it  so  as  to  be  either 
north  or  south  of  the  line.  The  rare 
ndvayati  has  reduced  Sayana  to  na  pra- 
payet ! Bhask.  has  no  version. 

2 luvidaghne  is  the  Kanva  version  of  £B., 

Eggeling,  SBE.  xxvi.  172,  n.  1. 

3 This  seems  to  be  the  sense  here  at  least  : 

in  £B.  iii.  2.  2.  2 ; 7.  1.  27  Eggeling 


prefers  4 scatter  ’,  see  SBE.  xxvi.  xxix, 
36,  n.  1.  Whitney,  AJP.  iii.  402,  prefers 
‘ set  up  an  obstacle,  block,  or  bar  the 
way  \ 

4  The  purastat  has  clearly  the  two  different 
senses  of  place  (in  the  vidhi)  and  of  time 
in  the  arthavada,  the  place  being  derived 
from  the  time. 

6 They  thought  it  too  little  and  wanted  some- 
thing over  (ati).  Cf.  AA.  ii.  3.  3. 


[520- 


vi.  3.  4 — ] The  Exposition  of  the  Soma  Sacrifce 

making  a disturbance  of  the  sacrifice  ’ ; they  saw  a ransom  in  the  bunch 
of  grass  for  the  offering-spoons,  in  the  chip 1 for  the  post.  When  the  Soma 
sacrifice  is  complete  he  casts  (in  the  fire)  the  bunch  of  grass,  he  offers  the  chip, 
to  avoid  disturbing  the  sacrifice. 

vi.  3.  5.  The  2 Sadhya  gods  were  in  this  world  and  nothing  else  living.3 
They  offered  4 Agni  as  a sacrifice  to  Agni,  for  they  found  nothing  else  to 
offer  ; thence  indeed  these  creatures  were  born  ; in  that  he  casts  the  fire  on 
the  fire  after  producing  it,  (it  serves  for)  the  propagation  of  offspring.  Now 
the  fire  is  Rudra,  the  beast  the  sacrificer ; if  he  were  to  produce  the  fire  after 
offering  the  beast,  he  would  place  the  sacrificer  in  the  power  of  Rudra  [1], 
and  he  would  be  liable  to  die.  Or  rather  they  say,  ‘All  the  gods  are  the  fire, 
the  beast  the  offering  ’.5  In  that  he  produces  the  fire  after  offering  the  beast, 
he  brings  forth  all  the  gods  for  the  offering  which  is  made  ready.  The  fire 
should  be  produced,  after  bringing  up  (the  beast).  The  offering  is  then 
neither  finished  nor  not  begun.  ‘ Thou  art  the  birthplace  of  Agni  ’,  he 
says,  for  that  is  the  birthplace  of  Agni.  ‘Ye  are  the  two  male  ones’, 
he  says,  for  they  are  the  two  male  ones  [2].  ‘ Thou  art  Urvafjl,  thou  art 

Ayu’,  he  says,  to  make  a pair.  ‘Anointed  with  ghee  do  ye  produce  a 
male  he  says,  for  they  6 produce  a male  who  (produce)  Agni.  ‘ Be  born 
with  the  Gayatri  metre  ’,  he  says ; verily  he  produces  him  with  the  metres. 
‘ Recite  for  Agni  as  he  is  being  produced  he  says ; he  7 recites  a verse  to 
Savitr  ; verily,  instigated  by  Savitr,  he  produces  him.  c Recite  for  him  who 
is  born  ’ [3],  ‘ For  him  who  is  being  cast  forward  recite  he  says ; verily 
as  each  part  is  performed  he  completes  him.  He7  recites  all  Gayatri  verses  ; 
Agni  has  the  Gayatri  as  his  metre ; verily  he  unites  him  with  his  own 
metre.  The  fire  is  in  front ; having  produced  fire  he  casts  it  forward ; 
the  two  uniting  overpower  8 the  sacrificer ; ‘ Be  of  one  mind  with  us  ’,  he 


1 The  svaru  is  not  the  first  splinter  (prathama- 

fakcda)  as  Sayana  says  : he  has  forgotten 
his  own  comment  above  on  netrndm,  TS. 
i.  3.  6e,  where  he  correctly  distinguishes 
the  prathamafakala,  the  svaru,  and  the 
casala.  Cf.  Schwab,  p.  74  n. 

2 Cf.  KS.  xxvi.  7 ; KapS.  xli.  5 ; MS.  iii.  9. 

5,  6 ; £B.  iii.  7.  3.  1-8;  4.  1.  20-24.  The 
verses  commented  on  are  in  TS.  i.  3.  7. 

3 misdt  is  no  doubt  correct;  Sayana  has  appar- 

ently isat  glossed  as  pranijatam,  but  Bhask. 
has  misdt.  KS.  reads  svdm  and  MS.  has  a 
different  term.  For  misat  see  AA.  ii.  4.  1. 

4 The  sense  of  dlabh  is  wide  enough  to  cover 

all  from  the  updkarana  to  the  death  of  the 

animal,  as  is  shown  by  the  succeeding 

argument.  The  double  dat.  is  note- 


worthy ; for  the  dative  of  the  person  to 
whom  the  offering  is  made,  see  Delbriick, 
Altind.  Synt.  p.  141 ; for  a double  dat. 
see  TS.  ii.  1.  2.  3. 

6 The  argument  ends  here ; it  would  have 

been  more  natural  had  it  ended  at  jana- 
yati.  As  Sayana  points  out,  the  next 
sentence  meets  this  argument : as  the 
updkarana  has  taken  place,  the  offering  is 
ready. 

0 i.e.  the  two  Aranis. 

7 i.e.  the  Hotr.  His  verses  are,  for  the  man- 

thana,  RV.  i.  24.  3 seq.  ; for  Agni  when 
born,  i.  74.  3 seq. ; for  the  praharana,  vi.  16. 
41  ; see  TS.  iii.  5.  11.8. 

8 This  is  clearly  the  sense  of  abhi  sam  bhu  ; 

cf.  AA.  i.  3.  8;  ii.  3.  7;  JR  AS.  1911, 


521] 


The  Producing  of  the  Fire  [ — vi.  3. 6 


says,  to  appease  (them).  He  offers  after  casting  (the  fire)  forward  ; verily 
he  gives  him  food  on  birth ; he  offers  with  melted  butter ; the  melted 
butter  is  the  dear  home  of  Agni ; verily  he  unites  him  with  his  dear  home, 
and  also  with  brilliance. 

vi.  3.  6.  ‘ For 1 food  thee ! ’ (with  these  words)  he  takes  up  the  strew,  for 
he  who  sacrifices  strives  ( ichdte ) as  it  were.  ‘Thou  art  the  impeller’,  he 
says,  for  he  brings  them  2 up.  ‘ To  the  gods  the  servants  of  the  gods  have 
come’,  he  says,  for  being  the  servants  of  the  gods  they  go  to  the  gods. 
* The  priests,  the  eager  ones  ’,  he  says ; the  priests  are  the  priests,  the  eager 
ones,  therefore  he  says  thus.  ‘O  Brhaspati,  guard  wealth’  [1],  he  says; 
Brhaspati  is  the  holy  power  (Brahman)  of  the  gods  ; verily  by  the  holy 
power  he  wins  cattle  for  him.  ‘ Let  thy  oblations  taste  sweet  ’,  he  says ; 
verily  he  makes  them  sweet.  ‘ O god  Tvastr,  make  pleasant  our  possessions  ’, 
he  says ; Tvastr  is  the  form-maker  of  the  pairings  of  cattle  ; verily  he  places 
form  in  cattle.  ‘ Stay,  ye  wealthy  ones  ’,  he  says ; the  wealthy  ones  are 
cattle ; verily  he  makes  cattle  abide  for  him.  ‘ On  the  impulse  of  god 
Savitr  ’ [2],  (with  these  words)  he  takes  up  the  rope,  for  instigation.  ‘ With 
the  arms  of  the  Acyvins  ’,  he  says,  for  the  Atjvins  were  the  Adhvaryus  of  the 
gods.  ‘ With  the  hands  of  Pusan  ’,  he  says,  for  restraining.  ‘ O offering  to 
the  gods,  I seize  thee  with  the  noose  of  sacred  order  ’,  he  says ; sacred  order 
is  truth  ; verily  with  truth  which  is  sacred  order  he  seizes  it.  He  winds 
(the  rope)  round  transversely,3  for  they  fasten  a (beast)  for  killing  in  front ; 
(verily  it  serves)  for  distinction.  ‘ Fear  not  men  ’,  (with  these  words)  he 
fastens  it,  for  security.  * For  the  waters  [3]  thee,  for  the  plants  thee 
I sprinkle  ’,  he  says,  for  from  4 the  waters,  from  the  plants,  the  beast  is 
bom.  ‘Thou  art  a drinker  of  the  waters’,  he  says,  for  he  is  a drinker 
of  the  waters  who  is  offered  in  sacrifice.  ‘ 0 ye  divine  waters,  make  it 
palatable,  a very  palatable  offering  for  the  gods  ’,  he  says ; verily  he  makes 


p.  957  ; Oertel,  Trans.  Connecticut  Acad.  xv. 
189 ; above,  p.  190,  n.  2. 

1 Cf.  KS.  xxvi.  7,  8 ; KapS.  xli.  5,  6 ; MS.  iii. 

9.  5,  6;  £B.  iii.  7.  3.  9-4.  6.  The  verses 
commented  on  are  in  TS.  i.  3.  7 and  8. 

2 This  refers  clearly  to  several  victims,  and 

the  victims  are  identified  with  the  daivir 
vifah.  It  will  be  seen  that  the  TS.  here 
does  not  adopt  the  order  of  the  text  in 
TS.  i.  3.  7,  but  puts  the  Agnimanthana 
before  the  ceremonies  connected  with  the 
driving  up  of  the  victims. 

3 This  is  not  clear:  Sayana  says  it  is  = vakraya, 

a reference  to  the  mode  of  binding,  begin- 
ning with  the  right  front  foot  and  ending 
with  the  head  (it  is  not  so  in  Ki^S.  vi.  3. 
30  [h.o.s.  is] 


27 ; see  Eggeling,  SBE.  xxvi.  180,  n.  2). 
This  may  be  correct,  but  the  rest  of  the 
sentence  is  doubtful  ; the  comm,  is  no 
doubt  correct  in  treating  the  reference  as 
one  to  the  ordinary  killing  for  food  as 
opposed  to  the  sacrifice,  and  he  renders 
it  as  meaning  that  in  such  a case  the 
slaughterers  stand  in  front  of  the  beast 
and  put  a noose  over  its  neck.  This 
gives  a welcome  sense,  though  prati  muc 
in  this  usage  would  seem  to  require 
some  case  other  than  an  accusative. 
Bhask.  has  pratipam  pratikulam  prdna- 
vrttef  firo  ’titya  grivdyam  pratimuncali. 

4  Probably  the  sense  of  ‘ from  ’ is  meant  by 
the  text. 


vi.  3.  6 — ] The  Exposition  of  the  Soma  Sacrifice  [522 

it  palatable.  From  above  he  sprinkles  (it) ; verily  he  makes  it  pure  from 
above  ; he  makes  it  drink ; verily  within  he  makes  it  pure  ; from  below  he 
besprinkles  (it) ; verily  all  over  he  makes  it  pure. 

vi.  3.  7.  By 1 means  of  Agni  as  Hotr  the  gods  defeated  the  Asuras. 
‘Recite  for  Agni  as  he  is  kindled’,  he  says,  for  the  overcoming  of  foes. 
He  recites  seventeen  kindling- verses ; Prajapati  is  seventeenfold  ; (verily 
it  serves)  to  win  Prajapati.  He  recites  seventeen;  there  are  twelve 
months  and  seven  seasons,  that  is  the  year ; offspring  are  born  in  the 
course  of  the  year ; (verily  it  serves)  for  the  propagation  of  offspring. 
The  gods,  after  reciting  the  kindling-verses,  could  not  discern  the  sacrifice  ; 
Prajapati  silently  performed  [1]  the  libation  of  ghee ; then  did  the  gods 
discern  the  sacrifice;  in  that  silently  he  performs  the  libation  of  ghee, 
(it  serves)  for  the  revelation  of  the  sacrifice.  The  sacrifice  was  with  the 
Asuras  ; the  gods  took  it  by  the  silent  offering ; in  that  silently  he  performs 
the  libation  of  ghee,  he  takes  away  the  sacrifice  of  his  foe.  He  rubs  the 
enclosing-sticks ; verily  he  purifies  them.  Thrice  each  he  rubs  them,  for 
the  sacrifice  is  thrice  repeated ; 2 also  (it  serves)  to  smite  away  the 
Raksases.  They  make  up  twelve;3  the  year  has  twelve  [2]  months; 
verily  he  delights  the  year,  verily  also  he  endows  him  4 with  the  year,  for 
the  gaining  of  the  world  of  heaven.  The  libation  of  ghee  is  the  head  of  the 
sacrifice,  the  fire  is  all  the  gods ; 5 in  that  he  performs  the  libation  of  ghee, 
verily  the  sacrificer  at  the  beginning  of  the  sacrifice  wins  all  the  gods.  The 
libation  of  ghee  is  the  head  of  the  sacrifice,  the  beast  is  the  body ; having 
performed  the  libation  of  ghee  he  anoints  the  beast ; verily  on  the  body  of 
the  sacrifice  [3]  he  places  the  head.  ‘ Let  thy  breath  be  united  with  the 
wind  he  says  ; the  breath  has  the  wind  for  its  deity  ; verily  he  offers  its 
breath  in  the  wind.  ‘Thy  limbs  with  the  sacrificers,  the  lord  of  the 
sacrifice  with  his  prayer  ’,  he  says ; verily  he  causes  the  lord  of  the  sacrifice 
to  obtain  its  blessing.  Vi^varupa,  Tvastr’s  son,  vomited  over  the  beast 
from  above ; therefore  they  do  not  cut  off  (portions)  from  the  beast 
above ; in  that  he  anoints  the  beast  from  above,  verily  he  makes  it 
pure  [4].  He  chooses  the  priests,  verily  he  chooses  the  metres,  he  chooses 
seven ; there  are  seven  tame  animals,  seven  wild  ; there  are  seven  metres, 
(and  so  it  serves)  to  win  both.  He  offers  eleven  fore-sacrifices ; ten  are  the 


1 Cf.  KS.  xxvi.  8,  9 ; KapS.  xli.  6,  7 ; MS.  iii. 

9.  5,  G,  8;  9B.  iii.  7.  4.  7-8.  1.  5.  The 
verses  commented  on  are  in  TS.  i.  3. 
8.  1. 

2 The  reference  here  is  to  the  frequent  three- 

fold repetitions  in  the  sacrifice,  according 
to  Siiyana,  or  perhaps  rather  to  the  three 


Savanas,  each  being  in  some  sort  a repe- 
tition. Cf.  TS.  vi.  3.  8.  1. 
i.  e.  with  the  three  stirrings  of  the  fire. 

4 The  sacrificer  (Siiyana)  rather  than  the 
victim. 

6 For  the  variation  of  order  cf.  TS.  vi.  2. 
11.  4. 


523] 


The  Slaying  of  the  Victim 


[ — vi.  3.  9 


vital  airs  of  the  beast,  the  body  1 is  the  eleventh ; verily  his  fore-offerings  are 
of  the  same  size  as  the  beast.  One  (of  them)  lies  around  the  omentum  ; 
verily  the  body  lies  around  the  body.1  The  axe  is  a thunderbolt,  the  splinter 
of  the  sacrificial  post  is  a thunderbolt,  the  gods  by  making  a thunderbolt 
of  the  ghee  smote  Soma.  ‘ Anointed  with  ghee,  do  ye  guard  the  beast  ’, 
he  says  ; verily,  overpowering  it  by  means  of  the  thunderbolt,  he  offers  it. 
vi.  3.  8.  He  2 encircles  (it)  with  fire ; verily  he  makes  it  completely  offered, 
that  nothing  may  be  lost,  for  that  which  falls  of  the  oblation  is  (thus)  not 
lost.  He  encircles  (it)  with  fire  thrice,  for  the  sacrifice  is  thrice  re- 
peated ; also  (it  serves)  to  smite  away  the  Raksases.  The  theologians  say, 
* Should  the  beast  be  grasped  hold  of,  or  not?’  Now  the  beast  is  led 
to  death ; if  he  were  to  grasp  hold  of  it,  the  sacrificer  would  be  likely  to 
die.  Or  rather  they  say,  ‘ The  beast  is  led  to  the  world  of  heaven  ’ [1]  ; if 
he  wrere  not  to  grasp  hold  of  it,  the  sacrificer  would  be  bereft  of  the  world 
of  heaven.’  He  grasps  hold  (of  it)  by  means  of  the  omentum-forks ; that  is 
as  it  were  neither  grasped  nor  yet  not  grasped.3  ‘ Give  directions,  O Hotr, 
for  making  ready  the  oblations  to  the  gods  he  says,  for  an  act  that  is 
directed  4 is  carried  out.  ‘ Ye  wealthy  ones,  do  ye  kindly  resort  to  the  lord 
of  the  sacrifice  ’,  he  says ; that  is  according  to  the  text.  With  the  fire  he 
goes  in  front,  to  smite  away  the  Raksases.  ‘ Guard  from  contact  with 
earth  ’,  (with  these  words)  he  casts  down  the  strew  [2],  that  nothing  may 
be  lost,  for  that  which  falls  on  the  strew  is  not  lost ; verily  also  he  places  it  on 
the  strew.  The  Adhvaryu  turns  away  from  the  beast  as  it  is  slaughtered ; 
verily  he  conceals  himself  from  cattle,  that  he  may  not  be  cut  off.  He 
attains  fortune,  and  obtains  cattle  who  knows  thus.  The  wife  is  led 
forward  from  the  back  place ; ‘ Homage  to  thee,  0 extended  one  ’,  he  says ; 
the  extended  are  the  rays  of  the  sun  [3] ; verily  he  pays  homage  to  them. 
‘ Come  forward,  irresistible  ’,  he  says ; the  resisting  is  the  foe ; (verily  it 
serves)  to  beat  away  the  foe.  ‘ Along  the  stream  of  ghee,  with  offspring, 
with  increase  of  wealth  ’,  he  says  ; verily  he  invokes  this  blessing.  ‘ O ye 
waters,  goddesses,  purifying  ’,  he  says ; that  is  according  to  the  text, 
vi.  3.  9.  When  5 the  beast  is  offered  in  sacrifice,  pain  seizes  its  vital  airs. 
‘ Let  thy  speech  swell,  let  thy  breath  swell  ’,  he  says ; verily  he  removes 
the  pain  from  the  vital  airs.  From  the  vital  airs  the  pain  enters  the 


1 cllmd  here  has  no  doubt  this  its  normal 
early  sense.  The  KS.  says  expressly  that 
the  omentum  ( vapa ) is  the  atman  of  the 

victim,  while  the  last  Apr!  verse  is  that 
of  the  sacrificer. 

3 Cf.  KS.  xxvi.  8 ; KapS.  xli.  6;  MS.  iii.  9.  7; 

£B.  iii.  8.  1.  6-2.  4.  The  verses  com- 


mented on  are  in  TS.  i.  3.  8.  1,  2. 

3 Exactly  the  same  construction  is  found  in 
TS.  vi.  3.  5.  2. 

* This  seems  to  be  the  sense,  as  Sayana 
takes  it. 

6 Cf.  MS.  iii.  10.  2 ; £B.  iii.  8.  2.  5-29.  The 
verses  commented  on  are  in  TS.  i.  3.  9. 


vi.  3.  9 — ] 


[524 


The  Exposition  of  the  Soma  Sacrifice 


earth ; (with  the  words)  ‘ Hail  to  the  and  night ! ’ he  pours  it  down ; 
verily  he  removes  the  pain  of  the  earth  by  day  and  night.  ‘ 0 plant, 
protect  him  ‘ 0 axe,  harm  him  not’,  he  says;  the  axe  is  a thunderbolt  [1]  ; 
(verily  it  serves)  for  atonement.  He  cuts  from  the  sides,  for  men  cut  from 
the  middle  ; he  cuts  crossways,  for  men  cut  along  ; for  distinction.  ‘ Thou 
art  the  share  of  the  Raksases  (with  these  words)  he  casts  the  strew,  having 
anointed  it  on  the  thick  part ; verily  with  the  blood  he  propitiates  the 
Raksases.  ‘ This  Raksas  here  I lead  to  the  lowest  darkness,  who  hateth  us 
and  whom  we  hate  ’,  he  says ; there  are  two  (kinds  of)  persons,  he  whom 
he  [2]  hates  and  he  who  hates  him;  both  these  he  leads  to  the  lowest 
darkness.1  ‘For  food  (ise)  thee!’  (with  these  words)  he  draws  out  the 
omentum,  for  he  who  sacrifices  strives  as  it  were.2  If  he  were  to  pierce  (it), 
Rudra  would  be  likely  to  slay  his  cattle ; if  he  were  not  to  pierce  (it),  it 
would  not  be  fixed ; 3 with  one  he  pierces,  with  the  other  not,  for  support. 

‘ In  ghee,  0 sky  and  earth,  be  covered  he  says ; verily  with  fat  he  anoints 
sky  and  earth.  ‘ Uncut  [3]  with  wealth  of  heroes  (give  us)  riches’,  he  says ; 
that  is  according  to  the  text.  Now  cruel  as  it  were  is  what  he  does  when  he 
draws  out  the  omentum.  ‘ Fare  along  the  broad  atmosphere  ’,  he  says,  for 
atonement.  Now  he  who  grasps  hold  of  the  beast  as  it  is  led  to  death  falls 
away  from  this  world  ; he  takes  again  hold  of  the  omentum-forks  ; verily  he 
finds  support  in  this  world.  With  the  fire  he  goes  in  front,  to  smite  away 
the  Raksases  ; verily  also  with  the  oblation  he  follows  the  deities  [4].  He 
should  not  pass  4 over  the  last  of  the  embers  ; if  he  were  to  pass  over  the  last 
of  the  embers,  he  would  despise  the  deities.  ‘ 0 Vayu,  taste  the  drops’,  he 
says;  therefore  the  drops  are  produced  separately.  The  omentum  is  the 
chief  part  of  cattle,  the  strew  the  chief  of  plants ; verily  he  unites  the  chief 
with  the  chief ; verily  also  in  the  plants  he  establishes  cattle.  ‘ Give 
directions  5 for  the  Svaha  cries  ’,  he  says  [5],  for  the  completion  of  the 
sacrifice.  The  speckled  butter  is  the  expiration  and  inspiration  of  cattle, 
the  omentum  is  the  body ; having  poured  butter  on  the  speckled  ghee,6  he 
pours  on  the  omentum ; verily  in  the  body  of  cattle  he  deposits  expiration 
and  inspiration.  ‘ Hail ! Go  to  Urdhvanabhas,  the  offspring  of  the  Maruts  ’, 
he  says  ; Urdhvanabhas,  the  offspring  of  the  Maruts,  used  to  cast  forward 


1 Here  the  Brahmana  does  not  exactly  follow 

the  Sahhita.  So  TS.  vi.  2.  10.  2 ; above, 
p.  lxxv. 

3 So  above,  TS.  vi.  3.  6.  1. 

3 There  are  two  forks  (jrapani),  and  one  of 

them  is  to  be  dug  in,  and  the  other  not, 
else  the  omentum  would  not  be  held 
firm ; the  forks  have  one  a single  point, 

the  other  is  bifurcate,  and  is  used  for 
the  foot  of  the  omentum. 


4 The  meaning  is  that  the  omentum  is  to  be 
cooked  on  the  last  of  the  embers. 

6 The  Maitravaruna  gives  the  direction  to 
the  Hotr  for  the  Yajya  verse  of  the  last 
of  the  fore-sacrifices. 

6 The  (JJB.  iii.  8.  2.  24  evidently  has  precisely 
this  passage  in  mind,  for  it  advocates  the 
opposite  order  of  sprinkling  or  basting, 
and  says  a Caraka  teacher  cursed  Yajfia- 
valkya  on  this  point. 


525] 


[ — vi.  3.  10 


The  Offering  of  the  Omentum 


the  omentum-forks  of  the  gods  ; verily  through  him  he  casts  them  forward. 
He  casts  them  forward  in  opposite  directions;1  therefore  expiration  and 
inspiration  are  in  opposite  directions. 

vi.  3.  10.  Having  2 offered  in  sacrifice  the  beast,  he  strews  over  (it)  a cake ; 
verily  he  sacrifices  it  with  its  sap.  Having  performed  the  rite  with  the 
omentum,  he  performs  with  the  cake  ; the  cake  is  strength  ; verily  he  places 
strength  in  the  midst  of  cattle ; verily  also  he  closes  the  cut  in  the  beast. 
Having  made  offering  of  the  speckled  ghee,  he  thrice  asks,  ‘ Is  the  oblation 
cooked,  Qamitr  ? ’ for  the  gods  found  truth  in  three  (cookings).  He  who 
says  what  is  not  cooked  is  cooked  (is  burdened)  with  sin.3  The  speckled 
butter  is  the  expiration  and  the  inspiration  of  cattle  [1]  ; when  the  beast  is 
offered  the  body  comes  into  the  heart ; in  that  he  sprinkles  the  heart  with 
speckled  ghee,  he  thus  places  expix-ation  and  inspiration  in  the  body  of 
cattle.  By  means  of  the  beast  the  gods  went  to  the  world  of  heaven. 
They  reflected,  ‘ Men  will  mount  after  us.’  They  cut  off  its  head  and  made 
its  sap  stream  forth ; it  became  the  Praksa  (tree) ; that  is  the  natui'e  of  the 
Praksa.4  In  that  there  is  a branch  of  the  Plaksa  above  the  strew,  so  he  cuts 
off  from  the  victim  when  it  has  its  sap  [2].  As  the  beast  is  borne  along 
the  Raksases  follow  after  it ; he  takes  it  between  the  sacrificial  post  and 
the  Ahavanlya,  to  smite  away  the  Raksases.  When  the  beast  is  offered  its 
mind  departs.  ‘ Recite  to  Manota  for  the  oblation  which  is  being  divided  ’, 
he  says ; 5 verily  he  secures  its  mind.  He  cuts  off  eleven  portions  ; ten  are 
the  vital  airs  of  the  beast,  the  body  is  the  eleventh,  he  cuts  off  as  much  as 
is  the  size  of  the  beast  [3]. 6 First  he  makes  a portion  of  the  heart,  then  of 
the  tongue,  then  of  the  breast : what  he  conceives  with  the  heart,  that  he 
says  with  the  tongue ; what  he  says  with  the  tongue,  that  he  utters  from 
the  breast.  That  is  the  order  in  the  case  of  the  beast.  If  he  cuts  off  thus 


and  then  cuts  from  the  rest  at  will,  still  the  cutting  off  from  that  animal 
has  been  made  in  order.  In  the  middle  he  makes  a portion  of  the  intestines, 
for  breath  is  in  the  middle ; he  makes  a portion  of  the  upper  part  [4],  for 


1 One  is  cast  down  with  point  to  the  east, 
the  two-pronged  fork ; the  other,  the  one- 
pronged, with  point  to  the  west. 

8 Cf.  MS.  iii.  10.  2,  3 ; £B.  iii.  8.  3.  1-19. 

3 The  instr.  here  reminds  one  of  RV.  iii.  19. 

3 (TS.  i.  3.  14  s),  sa  tejiyasd  mdnasa  tvotah, 

which  is  almost  as  it  stands  a case  of  an 
instr.  of  description  (Speijer,  Sansk.  Synt. 
§ 67)  comparable  with  the  later  use  of  the 
abl.  But  it  is  not  necessary  to  press  this 

view,  for  aha  can  easily  be  supplied,  and 
so  in  RV.  we  can  understand  ‘ he  wins  ’ 
or  something  similar,  as  does  Oldenberg 
in  his  note. 


4 For  the  Plaksa  and  its  variant  Praksa,  cf. 
Vedic  Index,  ii.  54.  In  <JB.  iii.  8.  3. 12  it 
is  glossed  as  prakhya,  on  the  ground  of  the 
identity  of  khya  and  ksa,  for  which  see 
Keith,  Aitareya  Aranyaka,  pp.  59,  231. 

6 The  Hotr  is  made  to  recite  the  hymn,  RV. 
vi.  1.  1-13,  which  contains  the  word 
manota  (used  of  Agni)  ; see  Eggeling,  SBE. 
xxvi.  203,  n.  4. 

6 Cf.  TS.  vi.  3.  7.  5.  In  the  following  I have 
borrowed  Eggeling’s  rendering  of  ava- 
dyati : the  portion  cut  off  is  the  heart, 
not  part  of  the  heart. 


[526 


vi.  3. 10 — ] The  Exposition  of  the  Soma  Sacrifice 


breath  is  in  the  upper  part;  whether  he  does  one,  or  the  other,  there  is 
variation  in  both  cases.1  A Brahman  on  birth  is  born  with  a threefold 
debt,  of  pupilship  to  the  Rsis,  of  sacrifice  to  the  gods,  of  offspring  to  the 
Pitrs.  He  is  freed  from  his  debt  who  has  a son,  is  a sacrificer,  and  who 
has  lived  as  a pupil : this  (debt)  he  performs  ( dvadayate ) by  these  cuttings- 
off‘  and  that  is  why  the  cuttings-off  ( avadana ) have  their  name.  The  gods 
and  the  Asuras  were  in  conflict.  The  gods  said  to  Agni,  ‘ With  thee  as  our 
hero  let  us  overcome  the  Asuras’  [5],  He  said,  ‘Let  me  choose  a boon; 
let  me  have  a choice  part  of  the  beast.’  He  chose  that  choice  part  (of 
the  beast),  the  shoulder  from  the  fore  part,  the  intestines  from  the  middle,  the 
hip  from  the  hind  part.  Then  the  gods  prospered,  the  Asuras  were  defeated ; 
in  that  he  makes  portions  of  three  members 2 it  is  for  the  overcoming  of 
his  foe  ; he  prospers  himself,  his  foe  is  defeated.  He  cuts  off  transversely ; 
therefore  cattle  move  forward  their  limbs  transversely,  for  support.3 
vi.  3.  11.  He  4 * covers  the  dipping-spoons  with  fat;  cattle  are  distinguished 
by  fat ; verily  he  bestows  on  cattle  their  distinguishing  mark.  He  covers 
(them)  after  putting  (the  fat)  on  the  soup ; the  soup  is  the  sap  of  cattle ; 
verily  he  bestows  sap  upon  cattle.  He  stirs  the  oblation  of  fat  with  the 
rib  ; 6 the  rib  is  the  middle  of  cattle,  the  fat  is  the  sap  of  cattle ; in  that  he 
stirs  the  oblation  of  fat  with  the  rib,  he  places  sap  in  the  middle  of  cattle. 
Now  they  kill  [1]  the  beast  when  they  dispose  6 of  it ; the  expiration  has 
Indra  for  its  deity,  the  inspiration  has  Indra  also.  ‘ May  Indra’s  expiration 
be  set  in  every  limb  he  says ; verily  he  bestows  expiration  and  inspiration 
upon  cattle.  ‘ 0 god  Tvastr,  let  much  be  united  for  thee  he  says ; for 
cattle  have  Tvastr  as  their  deity.  ‘ When  ye  that  are  various  become  of 
one  form  he  says ; for  they  being  various  become  then  of  one  form. 

Over  thee  as  thou  goest  among  the  gods  [2]  for  help  let  thy  comrades  and 
thy  father  and  mother  rejoice  ’,  he  says  ; verily  he  makes  him,  approved  by 
his  mother7  and  his  father,  go  to  the  world  of  heaven.  With  a half-verse 
he  offers  the  oblation  of  fat ; the  half- verse  is  yonder  (sky)  and  the  half-verse 
is  this  (earth) ; verily  with  sap  he  adorns  both.  He  offers  to  the  quarters ; 


1 Apparently  this  means  that  there  is  an 

option  to  choose  the  top  or  the  middle 
of  the  intestines,  as  reasonable  variants, 
not  as  identical. 

2 That  is  the  technical  name  of  the  part  for 

Agni  Svistakrt. 

3 Sayana  quotes  a Sutra : daksinam  dos  savyu 

fronir  gudatrtiyam  iti  sauvistakrtuni.  Cf. 
9B.  iii.  8.  8.  27. 

4 Cf.  MS.  iii.  10.  4;  $B.  iii.  8.  3.  20-87.  The 

verses  commented  on  are  in  TS.  i.  3.  10. 

6 pdrfvtna  seems  to  have  this  sense  which 


Sayana  gives  it.  But  in  £B.  iii.  8.  8.  24 
it  is  taken  by  Eggeling  as  = a crooked 
knife,  and  this  may  be  correct. 

6 The  word  owes  its  use  to  the  usual  pretence 

that  the  animal  is  persuaded  to  acquiesce 
in  its  death.  The  mode  of  death  was 
strangling;  see  Schwab,  Das  altindische 
Thieropfer,  p.  106. 

7 maid  is  read  in  C as  a quasi-compound  de- 

rived from  the  irregular  matd  pitarah  of 
the  text. 


527] 


[ — vi.  4. 1 


The  After- Sacrifices 

verily  with  sap  he  adorns  the  quarters ; verily  from  the  quarters  he  wins 
strength  and  sap.  The  speckled  butter  is  the  expiration  and  the  inspiration 
of  cattle  ; cattle  have  the  lord  of  the  forest  [3]  for  their  deity ; in  that 
having  made  offering  of  the  speckled  butter  he  says,1  ‘ Recite  for  the  lord 
of  the  forest,  give  directions  for  the  lord  of  the  forest’,  he  bestows  expiration 
and  inspiration  upon  cattle.  Of  each  he  divides  the  divided  pieces  ; 2 there- 
fore cattle  have  various  forms.  He  moistens  (it)  with  soup ; soup  is  the  sap 
of  cattle ; verily  he  bestows  sap  upon  cattle.  He  invokes  the  Ida ; the  Ida  is 
cattle  ; verily  he  invokes  cattle.  Four  times  he  invokes  [4],  for  cattle  have 
four  feet.  If  he  desire  of  a man,  ‘ May  he  have  no  cattle  ’,  he  should  take 
for  him  (a  piece)  without  fat ; cattle  are  distinguished  by  fat ; verily  by 
means  of  their  distinctive  mark  he  deprives  him  of  cattle,  and  he  has  no 
cattle.  If  he  desire  of  a man,  ‘ May  he  have  cattle  he  should  take  for 
him  (a  piece)  with  fat ; cattle  are  distinguished  by  fat ; verily  by  means  of 
their  distinctive  mark  he  wins  cattle  for  him,  and  he  has  cattle.  Prajapati 
created  the  sacrifice  ; he  first  created  the  butter  [5],  in  the  middle  the  beast, 
last  the  speckled  butter ; therefore  the  fore-sacrifices  are  performed  with 
butter,  the  beast  (is  offered)  in  the  middle,  and  the  after-sacrifices  with 
speckled  butter.  Therefore  that  is  mixed  as  it  were,  for  it  was  created 
last.  He  offers  eleven  after-sacrifices ; ten  are  the  vital  airs  of  the  beast, 
the  body  is  the  eleventh ; he  offers  as  many  after-sacrifices  as  is  the  size 
of  the  beast.  Now  they  kill  the  beast  when  they  dispose  of  it ; the 
speckled  butter  is  the  expiration  and  the  inspiration  of  cattle  ; in  that  he  per- 
forms the  after-sacrifices  with  speckled  butter,  verily  he  bestows  expiration 
and  inspiration  upon  cattle. 


PRAPATHAKA  IV 

The  Exposition  of  the  Soma  Sacrifice  ( continued ) 

vi.  4.  1.  By  3 means  of  the  sacrifice  Prajapati  created  offspring ; verily  he 
created  them  by  the  subsidiary  sacrifices ; in  that  he  offers  the  subsidiary 
sacrifices,  verily  thus  the  sacrificer  creates  offspring.  He  cuts  off  from  the 
hind  portion,  for  from  the  hind  portion  offspring  are  bom  ; he  cuts  off  from 
the  thick  side,4  for  offspring  are  born  from  the  thick  side ; he  cuts  off 

1 The  first  order  is  to  the  Maitravaruna  for  brandt,  Das  altirulische  Neu-  und  Vollmonds- 

the  Puronuvakya,  the  second  to  the  Hotr  opfer , pp.  122  seq. 

for  the  Yajya,  according  to  Sayana.  In  3 Cf.  £B.  iii.  8.  4.  1-5.  10.  The  verses  com- 
9B.  iii.  8.  3.  34  Eggeling  inverts  the  mented  on  are  in  TS.  i.  3. 11. 

orcjer_  4 For  a similar  use  of  sthavimatah,  cf.  TS.  vi.  3. 

J For  this  cf.  <pB.  i.  8.  1.  13  seq.  with  Egge-  9.  2,  where  Sayana  explains  that  it  is  the 

ling’s  note,  SBE.  xii.  219,  n.  3 ; Hille-  saptaml  case. 


[528 


vi.  4.  l — ] The  Exposition  of  the  Soma  Sacrifice 


without  confusion,  to  prevent  confusion  of  the  vital  airs.  He  does  not  turn 
(it)  round  ; if  he  were  to  turn  (it)  round,  disease  1 would  be  likely  to  seize 
his  offspring.  ‘ Go  to  the  ocean,  hail ! ’ he  says ; verily  thus  he  produces 
seed  [1],  ‘Go  to  the  atmosphere,  hail!’  he  says;  verily  by  means  of 
the  atmosphere  he  begets  offspring  for  him,  for  in  accord  with  the 
atmosphere  offspring  are  born.  ‘ Go  to  god  Savitr,  hail ! ’ he  says ; 
verily,  instigated  by  Savitr,  he  begets  offspring  for  him.  ‘ Go  to  day 
and  night,  hail ! ’ he  says ; verily  by  means  of  day  and  night  he 
begets  offspring  for  him,  for  in  accord  with  day  and  night  offspring  are 
born.  ‘Go  to  Mitra  and  Varuna,  hail!’  he  says  [2];  verily  he  bestows 
expiration  and  inspiration  on  offspring  when  born.  ‘ Go  to  Soma,  hail ! ’ 
he  says,  for  offspring  have  Soma  for  their  deity.  ‘Go  to  the  sacrifice, 
hail ! ’ he  says  ; verily  he  makes  offspring  fit  for  the  sacrifice.  ‘ Go  to  the 
metres,  hail ! ’ he  says ; the  metres  are  cattle  ; verily  he  wins  cattle.  ‘ Go 
to  the  sky  and  the  earth,  hail ! ’ he  says ; verily  on  either  side  he  supports 
offspring  when  horn  with  the  sky  and  the  earth.  ‘ Go  to  the  clouds  [3]  of 
the  sky,  hail ! ’ he  says  ; verily  he  procures  rain  for  offspring  when  born ; 
‘Go  to  Agni  Vai^vanara,  hail!’  he  says;  verily  he  establishes  in  this 
(world)  offspring  when  born.  He  makes  a portion  of  the  vital  airs,  who 
makes  a portion  of  the  intestines ; ‘ Give  me  mind  and  heart  ’,  he  says ; 
verily  he  summons  the  vital  airs  according  to  their  places.  When  the 
beast  is  offered,  pain  reaches  its  heart ; it  gathers  round  the  heart-spit  [4]. 
if  he  were  to  place  the  heart-spit  on  the  earth,  he  would  cause  pain  to  the 
earth  ; if  on  the  waters,  he  would  cause  pain  to  the  waters  ; he  places  it  in 
the  meeting-place  of  dry  and  wet,2  to  appease  both.  He  should  think  of 
whomsoever  he  hates  ; verily  he  causes  him  pain. 

vi.  4.  2.  The  3 gods  divided  the  sacrifice  on  the  Agnldh’s  altar  : of  what  was 
left  over  they  said,  ‘ Let  this  remain  here.’  That  is  why  the  Vasativari 
(waters)  have  their  name.4  But  in  the  morning  they  could  not  arrange  (to 
divide  it)  ; they  placed  it  in  the  waters,  they  became  the  Vasativaris.  He 
takes  the  Vasativaris;  the  Vasativaris  are  the  sacrifice;  verily  having 
taken  from  the  beginning  the  sacrifice  he  stays  (with  it).  If  the  sun  set, 
on  one  who  has  not  taken  (the  waters),  his  sacrifice  would  not  be  begun  [1], 
and  he  would  split  the  sacrifice.  He  should  either  take  waters  with  radiance 


1 uddvartdh  is  explained  as  a disease  by  Bhask. 

and  Sayana,  and  in  Si^ruta  it  is  a disease 
marked  by  retention  of  the  faeces,  ud  with 
vrt  denoting  ‘ secrete  ’ or  ‘ excrete  ’ (see 
BR.  s.  v.)  If  this  is  correct,  the  use  of  a 
medical  metaphor  in  ulsanna  ( yajna ) is 

comparable  ; cf.  pp.  418,  n.  2 ; 439,  n.  7. 

a i.e.  a place  where  water  and  land  just  meet: 


if  that  cannot  be  found  a pouring  of 
water  will  remedy  the  defect;  cf.  Schwab, 
Das  altindische  Thierop/er,  pp.  161,  162. 
s Cf.  $B.  iii.  9.  2.  2-17. 

4 vasativaritvdm  is  curious,  as  the  term  is 
regularly  vasativari,  as  below,  grhitd-vasati- 
varikah.  Cf.  Weber,  Ind.  Stud.  xiii.  22, 
n.  6 ; 47,  n.  2. 


529]  The  Vasatlvarl  Waters  [ — vi.  4.  2 

in  them,1  or  having  deposited  gold  he  takes  2 them  with  light  in  them,  or  he 
should  take  them  from  the  tank  of  a Brahman  who  performs  many  sacrifices, 
for  he  is  one  who  has  taken  the  Vasatlvaris.  He  takes  the  Vasativaris  ; the 
Vasativaris  are  cattle;  verily  having  taken  cattle  from  the  beginning  he 
stays  (with  them).  If  he  were  to  take  them  along  the  stream,  his  cattle 
would  be  likely  to  wander  from  him ; he  takes  them  standing  against  the 
stream  ; verily  he  obstructs  cattle  and  seizes  them  for  him.  Indra  [2]  slew 
Vrtra;  he  died  upon  the  waters  ; of  them  what  was  pure,  fit  for  sacrifice, 
and  divine,  that  was  set  free.3  They  became  the  Vahantis.  He  takes  of  the 
Vahantls ; verily  he  takes  those  of  waters  which  are  pure,  fit  for  sacrifice, 
and  divine.  He  should  not  passover  the  nearest  Vahantis;  if  he  were  to 
pass  over  the  nearest  Vahantis,  he  would  despise  the  sacrifice.  He  should 
not  take  of  stagnant  (waters) ; the  stagnant  (waters)  are  seized  by  Varuna; 
if  he  were  to  take  of  stagnant  (waters)  [3],  he  would  cause  Varuna  to 
seize  his  sacrifice.  If  it  is  done  by  day,  the  night  enters  the  waters ; 
therefore  the  waters  appear  dusky  by  day ; if  it  is  done  by  night,  the 
day  enters  the  waters  ; therefore  the  waters  appear  shining  by  night ; he 
takes  (them)  at  the  union  of  shade  and  light ; verily  for  him  he  secures  the 
colour  of  day  and  night.  ‘ These  waters  are  rich  in  oblation  ’,  he  says ; 
verily  he  takes  them  made  into  an  oblation.  e Rich  in  oblation  be  [4]  the 
sun  ’,  he  says  ; verily  he  takes  them  with  light  in  them.  He  takes  with  an 
Anustubh ; the  Anustubh  is  speech ; verily  with  the  whole  of  speech  he 
takes  them.  He  takes  with  a verse  of  four  feet,  he  places  them  thrice,4 
they  make  up  seven,  the  Qakvarl  has  seven  feet,  the  Qakvarl  is  cattle ; 
verily  he  wins  cattle.  For  this  world  the  Garhapatya  is  established,  for 
yonder  the  Ahavanlya ; if  he  were  to  place  (them)  on  the  Garhapatya,  he 
would  have  cattle  in  this  world,  if  on  the  Ahavanlya,  in  yonder  [5]  world 
he  would  have  cattle.  He  places  (them)  on  both ; verily  he  makes  him 
have  cattle  in  both  worlds.  He  carries  (them)  round  everywhere,  to  smite 
away  the  Raksases.  ‘Ye  are  the  share  of  Indra  and  Agni’,  he  says  ; that 
is  according  to  the  text.  He  places  (them)  on  the  Agnidh’s  altar ; the 
Agnklh’s  altar  is  the  invincible  part  of  the  sacrifice ; verily  he  places 
(them)  on  the  invincible  part  of  the  sacrifice.  Wherever  in  the  performance 
of  a sacrifice  nothing  is  done,  in  that  (place)  the  Raksases  infest  the 
sacrifice.  In  that  he  takes  of  the  Vahantis,  that  part  of  the  sacrifices 
lies  being  performed,  to  prevent  the  infestation  of  the  Raksases,  for  they 

1 ulkayd  dyotitah  (Sayana).  Bhask.  gives  the  2 The  change  to  grhnati  is  curious — possibly 

alternative  that  the  verse  used  is  TS.  i.  the  sentence  is  a mere  interpolation. 

4.  3:  hence  the  waters  are  jyotisydh.  3 i.e.  the  flowing  water. 

The  lack  of  Yisarga  in  C and  D (Pada  4 The  Garhapatya,  the  Uttaravedi,  and  the 

MSS.  of  Weber)  and  in  the  Mysore  ed.  is  Agnldhrlya. 

simply  a stupid  blunder. 

31  [h.o.s.  19] 


vi.  4.  2 — ] The  Exposition  of  the  Soma  Sacrifice  [530 


do  not  move  them,  but  they  lie  around  until  the  third  pressing,  for  the 
continuity  of  the  sacrifice. 

vi.  4.  3.  The  1 theologians  say,  ‘ He  indeed  would  be  an  Adhvaryu  who  in 
making  Soma  descend  should  make  it  descend  for  all  the  gods.’  ‘ To  the 
heart  thee ! ’ he  says ; verily  he  makes  it  for  men  ; ‘ To  mind  thee ! ’ he 
says ; verily  he  makes  it  for  the  Pitrs ; ‘ To  the  sky  thee ! To  the  sun 
thee !’  he  says ; verily  he  makes  it  for  the  gods  ; so  many  are  the  gods  ; verily 
he  makes  it  descend  for  them  all.  Before  the  utterance  of  speech  [1] 
he  begins  the  morning  litany ; verily  he  wins  all  that  there  is  of  speech. 
‘ The  waters  ’ is  the  first  thing  he  utters ; 2 the  waters  are  the  sacrifice  ; 
verily  over  the  sacrifice  he  utters  speech.  He  recites  all  (kinds  of)  metres ; 
the  metres  are  cattle;  verily  he  wins  cattle.  For  one  who  desires  brilliance 
he  should  conclude  with  a Gayatri  verse,  for  one  who  desires  power  with 
a Tristubh  verse,  for  one  who  desires  cattle  with  a Jagati  verse,  for  one 
who  desires  support  with  an  Anustubh  verse,  for  one  who  desires  the 
sacrifice  with  a Pankti  verse,  for  one  who  desires  food  with  a Viraj  verse. 

‘ Let  Agni  (kindled)  with  the  kindling-stick  hear  my  appeal  ’,  he  says  [2]  ; 
verily,  instigated  by  Savitr,  having  made  proclamation  to  the  gods,  he  goes 
for  the  waters.  ‘ 0 Hotr,  give  directions  for  the  waters  ’,  he  says  ; 3 for  an 
action  which  is  directed  is  done.  ‘ O bowl  priest  of  the  Maitravaruna,  run 
hither’,  he  says;  Mitra  and  Varuna  are  the  leaders  of  the  waters;  verily 
with  them  he  goes  for  them.  ‘ O ye  divine  waters,  child  of  the  water’,  he 
says ; verily  by  the  oblation  requiting  them  he  seizes  them  : then  he  takes  of 
them  made  into  an  oblation  and  covered  with  ghee  [3].  * Thou  art  the 

dragger  ’,  he  says ; verily  he  removes  dirt  from  them.  1 1 draw  you  for  the 
sustenance  of  the  ocean  ’,  he  says ; therefore  the  waters  though  eaten  and 
drunk  do  not  waste  away.  The  pit  is  the  birthplace  of  the  sacrifice,  the 
V asativaris  are  the  sacrifice ; bringing  the  bowls  of  the  Hotr  and  the 
Maitravaruna  into  contact  he  pours  in  the  Vasativaris  reciprocally,4 *  so  that 
the  sacrifice  may  have  its  birthplace ; verily  he  produces  it  from  its  own 
birthplace.  ‘ O Adhvaryu,  didst6  thou  seek  the  waters  ? ’ he  says  ; ‘they  came 
to  me  ; look  upon  them  ’,  in  effect  he  says.  If  it  is  an  Agnistoma,  he  makes 
a libation ; if  an  Ukthya,  he  rubs  (butter)  on  the  enclosing-sticks  ; if  it  is 
an  Atiratra,  he  goes  forward  uttering  a text,  to  distinguish  the  sacrifices. 


1 Cf.  £B.  iii.  9.  3.  2-33.  The  verses  com- 

mented on  are  in  TS.  i.  3.  13. 

3 i.  e.  he  commences  with  dpo  revatlh,  RV.  x. 

30.  12  (mangled  in  Sayana’s  comm,  in 

Bibl.  Ind .)  ; so  Caland  and  Henry,  pp.  131, 

132.  Bhiisk.,  however,  has  dpo  daivih. 


3 i.  e.  the  Adhvaryu  bids  the  Ilotr  recite  the 
verse,  RV.  x.  80.  1. 

* i.  e.  he  pours  from  one  to  the  other  and  vice 

versa. 

6 The  imperfects  have  a perfectly  clear  sense, 
and  are  not  used  as  = aorists;  cf.  Del- 
briick,  Altind.  Synt.  p.  279. 


531]  The  Measuring  of  the  Soma  [ — vi.  4.  5 

vi.  4.  4.  ‘ On1  the  instigation  of  god  Savitr’,2  (with  these  words)  he  takes  up 
the  pressing-stone,  for  instigation  ; ‘ with  the  arms  of  the  Alvins  he  says ; 
for  the  A9vins  were  the  Adhvaryus  of  the  gods  ; ‘ with  the  hands  of  Pusan 
he  says,  for  support.  The  Soma  is  cattle,  theUpar^u  pressing-(stone)  is  cross- 
breathing ; in  that  he  measures  I’ound  the  Upanyu  pressing-(stone),  he  confers 
cross-breathing  upon  cattle.  ‘ To  Indra  thee  ! To  Indra  thee  ! ’ (with  these 
words)  he  measures,  for  the  Soma  is  taken  for  Indra.  Five  times  he  measures 
with  the  text  [1] ; the  Pahkti  has  five  syllables,  the  sacrifice  is  fivefold  ; 
verily  he  wins  the  sacrifice.  Five  times  (he  measures)  in  silence  ; these  make 
up  ten  ; the  Viraj  has  ten  syllables,  the  Viraj  is  food  ; verily  he  wins  food 
by  the  Viraj.  1 Ye  are  savoury,  conquerors  of  Vrtra  ’,  he  says  ; this  is  the 
Soma-drinking  of  the  waters ; he  who  knows  thus  reaches  not  destruction 
in  the  waters.  ‘ With  thy  light  which  is  in  the  sky’,  he  says;  verily  from 
these  worlds  he  gathers  him  [2].  Soma,  the  king,  reflected  on  the  quarters, 
he  entered  the  quarters ; ‘ forward,  behind,  upward,  downward  ’,  he  says ; 
verily  from  the  quarters  he  gathers  him ; verily  also  he  wins  the  quarters 
for  him.  ‘ O mother,  come  forth  ’,  he  says ; women  are  likely  to  desire  him 
who  knows  thus.  ‘ Thy  unerring,  watchful  name,  O Soma  ’,  he  says  [3]  ; 
this  is  Soma’s  Soma-drinking  ; he  who  knows  thus  reaches  not  destruction 
from  Soma.  When  they  press  Soma  they  kill  him  ; he  3 keeps  back  shoots  ; 
verily  he  protects  him.  The  shoots  are  the  vital  airs,  Soma  is  cattle ; he 
later  lets  go  the  shoots ; verily  he  bestows  vital  airs  upon  cattle  ; two  by 
two  he  lets  them  go ; therefore  the  vital  airs  are  in  pairs, 
vi.  4.  5.  The  4 Upjin^u  cup  is  breath ; in  that  the  cups  are  drawn  beginning 
with  the  Upaii9u,  they  follow  on  breath.  Aruna  Aupave9i  5 used  to  say, 
‘At  the  morning  pressing  I establish  the  sacrifice  and  then  I proceed  with  it 
when  it  has  been  established.’  He  first  presses  eight  times ; the  Gayatri  has 
eight  syllables,  the  morning  pressing  is  connected  with  the  Gayatri ; verily 
thereby  he  obtains  the  morning  pressing.  (He  presses)  eleven  times  on  the 
second  occasion ; the  Tristubh  has  eleven  syllables,  the  midday  pressing  is 
connected  with  the  Tristubh  [1]  ; verily  thereby  he  obtains  the  midday 
pressing.  (He  presses)  twelve  times  on  the  third  occasion ; the  Jagati  has 
twelve  syllables,  the  third  pressing  is  connected  with  the  Jagati ; verily 
thereby  he  obtains  the  third  pressing.  This  is  what  he  calls  the  estab- 
lishment of  the  sacrifice,  to  prevent  loss ; for  what  falls  when  the  sacrifice 


1 Cf.  MS.  iv.  5.  4;  £B.  iii.  9.  4.  3-21.  The 
verses  commented  on  are  in  TS.  i.  4.  1. 

1 In  TS.  i.  4.  1 only  a dade  is  read,  the  rest 
being  understood. 

5 The  Pratiprasthatr  is  meant,  not  the  Adh- 
varyu. 

4 KS.  xxvii.  1 ; KapS.  xlvii.  1 ; MS.  iv.  5.  5 ; 


£B.  iv.  1.  1.  1-26  ; 2.  21-24.  The  verses 
commented  on  are  in  TS.  i.  4.  2. 

5 For  this  teacher,  see  TS.  vi.  1.  9.  2.  He 
evidently  held  the  view  of  three  rounds 
with  different  numbers  of  striking  of  the 
plants,  8, 11,  and  12.  For  the  perfect  see 
Delbriick,  Altind.  Synt.  pp.  299,  502,  503. 


[532 


vi.  4.  5 — ] The  Exposition  of  the  Soma  Sacrifice 


is  established  is  not  lost.  Or  rather  they  say,  ‘ The  Gayatri  is  not  open 
to  question 1 at  the  morning  pressing  ’ ; he  who  knows  thus  is  not  liable 
to  question  from  his  foe ; therefore  eight  times  in  each  case  2 should  he 
press  [2].  The  theologians  say,  * Other  cups  are  drawn  with  a strainer ; 
what  strainer  has  the  Upan^u?’  ‘Speech  is  the  strainer’,  he  should 
reply.  ‘ Be  pure  for  the  lord  of  speech,  0 strong  one  he  says ; verily  by 
speech  he  purifies  him.  ‘ With  the  shoots  of  the  male’,  he  says,  for  the 
shoots  of  the  Soma  are  the  shoots  of  the  male ; ‘ purified  by  the  arms  ’,  he 
says,  for  by  the  arms  he  purifies  him ; ‘ thou  art  the  god,  purifier  of  gods’, 
he  says,  for  he  being  a god  [3]  is  the  purifier  of  gods;  ‘to  those  thee 
whose  portion  thou  art’,  he  says,  for  he  draws  him  for  those  whose 
portion  he  is.  ‘ Thou  art  he  who  is  appropriated  ’,  he  says ; verily  he 
makes  3 breath  his  own  ; ‘ make  our  food  full  of  sweetness  for  us  ’,  he  says ; 
verily  he  makes  all  food  sweet  for  him  ; ‘ to  all  the  powers  of  sky  and 
earth  thee ! ’ he  says ; verily  upon  both  gods  and  men  he  bestows  the 
vital  airs.  ‘ May  mind  enter  thee ! ’ he  says  [4]  ; verily  he  attains  mind. 
‘ Fare  along  the  broad  atmosphere  he  says,  for  the  breath  has  the  atmo- 
sphere as  its  deity.  ‘ Hail ! Thee,  of  kindly  nature,  to  the  sun  ! ’ he  says ; 
the  gods  of  kindly  nature  are  the  breaths ; verily  in  them  he  secretly 
offers.  ‘ To  the  gods  that  drink  the  rays  thee ! ’ he  says ; the  gods  that 
drink  the  rays  are  the  rays  of  the  sun ; that  is  their  share  ; verily  thereby 
he  delights  them.  If  he  desire,  ‘May  Parjanya  rain’  [5],  he  should  rub 
(the  cup)  with  the  (palm  of)  the  hand  downwards ; verily  he  brings  down 
the  rain.  If  he  desire,  ‘ May  it  not  rain  ’,  he  should  rub  with  the  hand 
upwards ; verily  he  keeps  up  the  rain.  If  he  practise  witchcraft,  ‘ Slay 
N.N. ; then  will  I sacrifice  to  thee  ’,  he  should  say ; verily  desiring  the 
libation  he  slays  him.  If  he  be  far  away,  he  should  stand  until  he  is 
weary ; 4 verily  he  follows  his  breath  and  slays  him.  If  he  practise 
witchcraft  [6],  he  should  put  (it)  down  (with  the  words),  ‘ I set  thee 
down  on  the  breath  of  N.N.’ ; the  breath  is  restless ; 5 verily  he  brings 
his  breath  to  rest.  He  purifies  by  means  of  six  shoots ; the  seasons  are 
six ; verily  he  purifies  him  by  means  of  the  seasons ; thrice  he  purifies ; 
these  worlds  are  three ; verily  he  purifies  him  by  means  of  these  worlds. 
The  theologians  say,  ‘ For  what  reason  is  it  that  three  animals  take  by  the 


1 The  Pada  makes  ativdde  locative  ; Sayana 
thinks  ativada  has  the  sense  of  adhikdksa- 

rayukiataya  pafhyamdnatvam,  but  this  is  not 
certain  : it  may  be  merely  that  ativada 
has  the  same  sense  as  in  dnativdduka. 

1 That  is,  in  all  three  cases,  only  eight 

strikings  should  take  place. 

s The  aor.  has  here  its  present  sense. 


* Bhask.  explains  ydvantam  kalam  nirucchvdsas 
sthdtum  na  faknuydt  tdvantam  kalam  ucchva- 
san  tisthet. 

6 Sayana  makes  the  breath  of  the  sacrificer 
the  subject,  but  this  seems  needless : 
breath  is  properly  restless,  i.  e.  in  swift 
movement,  and  if  it  is  settled,  i.  e.  stilled, 
then  death  follows. 


533] 


The  Soma  Cups 


[ — vi.  4.  7 


hand  ? ’ In  that  thrice  he  draws  separately  the  Upan^u  with  his  hand, 
therefore  there  are  three  animals  which  take  by  the  hand,  man,  the 
elephant,  and  the  ape. 

vi.  4.  6.  Whatever 1 the  gods  did  as  the  sacrifice,  that  the  Asuras  did. 
The  gods  saw  that  the  sacrifice  must  be  established  in  the  Upafnyu 
(cup),  and  they  established  it  in  the  Uparuju.  The  Asuras  grasping 
the  thunderbolt  attacked  the  gods ; the  gods  in  fear  ran  up  to  Indra ; 
Indra  obstructed  them2  by  means  of  the  Antaryama  (cup),  and  that  is 
why  the  Antaryama  has  its  name,  ‘ the  obstructor  ’.  In  that  the  Antaryama 
cup  is  drawn,  verily  thus  the  sacrificer  obstructs  his  foes.  ‘ Through  thee  3 
I interpose  sky  and  earth  [1],  I interpose  the  broad  atmosphere’,  he  says; 
verily  with  these  worlds  the  sacrificer  obstructs  his  foes.  The  gods  reflected, 
4 Indra  hath  now  become  what  we  are  ’ ; they  said,  ‘ O bounteous  one, 
give  us  a share  ’ ; ‘ In  unison  with  the  gods,  the  lower  and  the  higher  he 
replied ; to  both  (the  sets  of)  gods,  the  lower  and  the  higher  [2],  he  gave 
a share.  ‘ In  unison  with  the  gods,  the  lower  and  the  higher  he  says ; 
to  both  (the  sets  of)  gods,  the  lower  and  the  higher,  he  gives  a share. 
4 O bounteous  one,  do  thou  rejoice  in  the  Antaryama  ’,  he  says ; verily 
he  does  not  cut  off  the  sacrificer  from  the  sacrifice.  ‘Thou  art  taken 
with  a support  he  says,  for  the  support  of  inspiration.  If  both  (cups) 
were  drawn  without  a filter,  inspiration  would  follow  expiration,  he  would 
be  likely  to  die.  The  Antaryama  is  drawn  with  a filter  [3],  to  separate 
expiration  and  inspiration.  The  Upaniju  and  the  Antaryama  (cups)  are 
expiration  and  inspiration,  the  Upah^u  pressing-(stone)  is  cross-breathing. 
If  he  desire  of  a man,  ‘ May  he  be  likely  to  die  ’,  he  should  set  them  down  for 
him  without  being  in  contact ; verily  he  severs  his  expiration  and  inspiration 
from  cross-breathing ; swiftly  he  dies.  If  he  desire  of  a man,  ‘ May  he  live 
all  his  days  ’,  he  should  set  them  down  for  him  in  contact ; verily  he  connects 
his  expiration  and  inspiration  with  cross-breathing ; he  lives  all  his  days.4 
vi.  4.  7.  The 5 cup  for  Indra  and  Vayu  is  speech;  in  that  the  cups  are 
drawn  beginning  with  that  to  Indra  and  Vayu,  verily  they  follow  speech. 
The  gods  said  to  Vayu,  ‘ Let  us  slay  Soma,  the  king  ’ ; he  replied,  ‘ Let  me 


1 Cf.  KS.  xxvii.  2;  KapS.  xlii.  2;  MS.  iv.  5. 
6,  7 ; 9B.  iv.  1.  2.  1-20,  27.  The  verses 
commented  on  are  in  TS.  i.  4.  3. 

1 The  Asuras  are  referred  to,  not  the  Devas, 
with  whom  the  acc.  could  hardly  be  con- 
strued. 

3  This  interpretation  is  different  from  that 
adopted  in  TS.  i.  4.  3 6.  It  has  the  disad- 
vantage of  making  te  have  the  sense  of 

4 through  thee  ’,  which  of  course  can  be 

given  to  it  from  the  broad  sense  of  the 


ethic  dative  ; ef.  Delbriick,  Altind.  Synt. 
p.  147. 

4 The  £B.  iv.  1.  2.  19  gives  an  opinion  of  the 

Carakas,  which  contemplates  different 
formulae  for  the  two  cups,  Uparnju  and 
Antaryama.  That  is  not  a reference  to 
the  Sanhitas  so  far  known. 

5 Cf.  KS.  xxvii.  3 ; KapS.  xlii.  4 ; MS.  iv.  5. 

8 ; 915.  iv.  1.  3.  1-10.  The  verses  com- 
mented on  are  in  TS.  i.  4.  4. 


[534 


vi.  4.  7 — ] The  Exposition  oj  the  Soma  Sacrifice 


choose  a boon;  let  your  cups  be  drawn  with  mine  first.’  Therefore  the 
cups  are  drawn  with  those  for  Indra  and  Vayu  first.  They  slew  him;  he 
became  putrid  ; the  gods  could  not  endure  him,  they  said  to  Vayu,  ‘ Make 
him  sweet  for  us’  [1]  ; he  replied,  ‘ Let  me  choose  a boon  ; let  your  vessels 
be  said  to  have  me  as  their  deity.’  Therefore,  being  of  various  deities,  they 
are  said  to  have  Vayu  as  their  deity.  Verily  did  Vayu  make  him  sweet  for 
him ; therefore  what  becomes  putrid  they  hang  out  in  a windy  place,  for 
Vayu  is  its  purifier,  its  sweetener.  They  could  not  find  its  distribution  ; Aditi 
said,  ‘ Let  me  choose  a boon ; then  shall  ye  distribute  through  me,  verily 
with  me  as  deity  may  your  Soma  (draughts)  be  set  down’  [2].  ‘Thou  art 
taken  with  a support  ’,  he  says,  and  thereby  have  they  Aditi  for  their  deity, 
for  those  vessels  that  are  made  of  wood  are  born  from  her  womb,  those  that 
are  made  of  clay  are  clearly  hers ; therefore  he  says  thus.  Speech  afore- 
time 1 spoke  without  discrimination ; the  gods  said  to  Indra,  ‘ Do  thou 
discriminate  this  speech  for  us  ’ ; he  replied,  ‘ Let  me  choose  a boon  ; let  this 
(cup)  be  drawn  for  me  and  for  Vayu  together.’  Therefore  the  cup  is  drawn 
together  for  Indra  and  Vayu.2  Indra  approaching  it  in  the  midst  dis- 
criminated it ; therefore  is  speech  spoken  distinctly.  Therefore  is  it  drawn 
once,  in  the  middle,  for  Indra,  and  twice  for  Vayu,  for  he  chose  two  boons, 
vi.  4.  8.  The 3 gods  said  to  Mitra,  ‘ Let  us  slay  Soma,  the  king  ’ ; he  replied, 
‘ Not  I ; for  I am  the  friend  of  all  ’ ; they  answered,  ‘ Still  we  will  slay 
him  ; he  replied,  ‘ Let  me  choose  a boon ; let  them  mix  4 the  Soma  for  me 
with  milk.’  Therefore  they  mix  with  milk  (the  Soma)  for  Mitra  and 
Varuna.  From  him  cattle  departed  (saying),  ‘He  that  was  a friend  hath 
done  a cruel  deed  ’ ; a cruel  deed  as  it  were  [1]  does  he  do  who  sacrifices 
with  Soma ; from  him  cattle  depart.  In  that  he  mixes  with  milk  (the 
Soma)  for  Mitra  and  Varuna,  he  unites  Mitra  with  cattle,  and  the  sacrificer 
with  cattle.  Aforetime  indeed  was  Mitra  thus  aware,  ‘ When  I have  done 
this  cruel  deed,  cattle  will  depart  from  me  ’ ; therefore  he  chose  thus. 
The  gods  said  to  Varuna,  ‘With  thee  as  helper  we  will  slay  Soma,  the 
king  ’ ; he  replied,  1 Let  me  choose  a boon,  for  me  [2]  and  Mitra  together  let 
this  (cup)  be  drawn.’  Therefore  it  is  drawn  for  Mitra  and  Varuna  together ; 
therefore  with  a king  as  helper5  they  slay  a king,  with  a Vai^ya  a Vai^ya, 


1 pdraci  may  mean  ‘ turned  away  ’,  but  the 

sense  ‘formerly’  seems  legitimate,  though 
it  is  not  rocognized  by  PW.  or  OB. 

2 This  compound  is  found  also  in  TS.  vi.  4. 

8.  4,  and  Weber  compares  vdyosavitrah, 
vii.  5.  22.  1 ; Ind.  Stud.  xiii.  102. 

3 Cf.  KS.  xxvii.  4 ; KapS.  xlii.  4 ; MS.  iv.  5. 

8;  £B.  jv.  1.  4.  7-10.  The  verses  com- 

mented on  are  in  TS.  i.  4.  5. 


4 The  MSS.  have  frinan;  the  other  texts 

prindn,  and  in  view  of  the  palaeography 
of  fnnan  iti  and  frinann  iti  there  can  be  no 
doubt  of  the  real  text ; see  Weber,  Ind. 
Stud.  xiii.  97 ; above,  p.  lxxiii. 

5 The  sense  is  clear,  but  KS.  has  a different 

version  and  MS.  no  parallel.  Bhask.  has 
yatlid  Rdmo  Rdvanam  VibhUanena. 


535] 


The  A gvins  Cup  [ — vi.  4.  9 

with  a Qudra  a Qfidra.  This  was  not  day  or  night,  but  undiscriminated ; 
the  gods  said  to  Mitra  and  Varuna,  ‘ Make  this  to  shine  forth  for  us  ’ ; they 
replied,  ‘ Let  us  choose  a boon ; let  one  cup  only  be  di'awn  before  ours.’ 
Therefore  the  cup  for  Indra  and  Vayu  is  drawn  before  that  for  Mitra  and 
Varuna,  for  the  Upan$u  and  the  Antaryama  (cups)  are  expiration  and  inspira- 
tion.1 Mitra  produced  the  day,  Varuna  the  night ; then  indeed  did  this  shine 
forth  ; in  that  (a  cup)  is  drawn  for  Mitra  and  Varuna,  (it  is)  for  shining  forth, 
vi.  4.  9.  The  2 head  of  the  sacrifice  was  cut ; the  gods  said  to  3 the  Alvins, 
‘Ye  are  physicians;  do  ye  replace  the  head  of  the  sacrifice’;  they  replied 
‘ Let  us  choose  a boon ; let  there  be  drawn  a cup  for  us  also  herein.’  For 
them  they  drew  this  cup  for  the  Alvins ; then  indeed  did  they  replace  the 
head  of  the  sacrifice ; in  that  (the  cup)  for  the  Alvins  is  drawn,  (it  is)  to 
restore  the  sacrifice.  The  gods  said  of  these  two,  ‘ Impure  are  they,  wandering 
among  men  [1]  and  physicians.’  Therefore  a Brahman  should  not  practise 
medicine,  for  the  physician  is  impure,  unfit  for  the  sacrifice.  Having  purified 
them  by  the  Bahispavamana  (Stotra)  they  drew  for  them  this  cup  for  the 
Afvins ; * therefore  (the  cup)  for  the  Alvins  is  drawn  when  the  Bahispava- 
mana has  been  sung.  Therefore  by  one  who  knows  thus  the  Bahispavamana 
should  be  performed ; verily  he  purifies  himself.  Their  skill  as  physicians 
they  deposited  in  three  places,  in  Agni  a third,  in  the  waters  a third,  in  the 
Brahman  a third.  Therefore  one  should  put  beside  him  a pot  of  water  [2] 
and  sit  on  the  right  hand  of  a Brahman  when  practising  medicine ; all 
medicine5  he  performs  thereby,  his  remedy  becomes  effective.  The  theo- 
logians say,  ‘ For  what  reason  are  cups  for  two  deities  drawn  in  one 
vessel,  but  offered  in  two?’  In  that  (the  cups)  are  drawn  in  one  vessel, 
therefore  there  is  one  breath  within ; they  are  offered  in  two  vessels, 
therefore  the  breaths  outside  are  in  pairs.  Those  that  are  for  two  deities 
are  the  breaths,  the  Ida  is  cattle  ; if  he  should  summon  the  Ida  before  those 
that  are  for  two  deities  [3],  he  would  obstruct  his  breaths  by  cattle,  he 
would  be  likely  to  perish.  Having  eaten  those  for  two  deities,  he  summons 
the  Ida ; verily  having  placed  the  breaths  in  himself  he  summons  the  Ida. 
(The  cup)  for  Indra  and  Vayu  is  speech,  that  for  Mitra  and  Varuna  is  the 
eye,  that  for  the  A<jvins  is  the  ear ; he  eats  in  front  that  for  Indra  and  Vayu, 
therefore  in  front  he  speaks  with  speech ; in  front  that  for  Mitra  and 
Varuna,  therefore  in  front  he  sees  with  the  eye  ; moving  all  round,  that 

1 This  explains  that  these  two  cups  are  of  3 The  sense  might  of  course  be,  ‘ they  said 
course  before  all  because  of  their  special  to  those  two’,  &e.,  but  there  is  no  good 

position  ; see  TS.  vi.  4.  5 (upanpu),  6 (an-  reason  to  take  this  view. 

taryama).  4 Cited  in  Ap£S.  xii.  17.  10. 

5 Cf.  KS.  xxvii.  4,  5 ; KapS.  xlii.  5 ; MS.  iv.  5 The  sentence  really  ends  at  bhesajdm,  the 
6.  1.  2;  9®-  3V-  !•  5.  1,  13,  14.  The  apodosis  being  tena  karoti : Weber's  divi- 

verses  commented  on  are  in  TS.  i.  4.  5,  7.  sion  at  eva  is  erroneous. 


[536 


vi.  4.  9 — ] The  Exposition  of  the  Soma  Sacrifice 


for  the  Acjvins ; therefore  on  all  sides  he  hears  with  the  ear.  Those  for  two 
deities  are  the  breaths  [4],  he  sets  down  full1  vessels;  therefore  the  breaths 
are  full  within ; wherever  in  the  performance  of  the  sacrifice  nothing  is 
done,  in  that  place  the  Raksases  attack  the  sacrifice ; in  that  he  sets  down 
full  vessels  the  part  of  the  sacrifice  being  performed  is  deposited2 3  to 
prevent  the  entry  of  the  Raksases.  He  sets  down  in  the  north  track 
of  the  southern  oblation-cart ; verily  he  places  speech  in  speech.  They  lie 
(there)  until  the  third  pressing,  for  the  continuity  of  the  sacrifice, 
vi.  4.  1 0.  Brhaspati  3 was  the  Purohita  of  the  gods,  Qanda  and  Marka  of 
the  Asuras ; the  gods  had  the  holy  power  (Brahman),  the  Asuras  had  the 
holy  power  (Brahman) ; they  could  not  overcome  one  another ; 4 the  gods 
invited  Qanda  and  Marka ; they  replied,  ‘ Let  us  choose  a boon ; let  cups 
be  drawn  for  us  also  herein.’  For  them  they  drew  these  cups  for  Qukra 
and  Manthin  ; then  did  the  gods  prosper,  the  Asuras  were  defeated.  He  for 
whom  knowing  5 thus  these  Qukra  and  Manthin  (cups)  are  drawn,  prospers 
himself,  his  foe  [1]  is  defeated.  Having  driven  away  these  two,  the  gods 
offered  to  themselves,6  to  Indra.  ‘ Driven  away  are  Qanda  and  Marka 
together  with  N.N.’,  he  should  say  of  whom  he  hates ; with  him  whom 
he  hates  he  thus  drives  them  away.  ‘ This  is  the  first  preparer,  all- 
maker (with  these  words)  they  offered  to  themselves,  to  Indra,  these 
(cups),  for  Indra  kept  making  these  forms.  The  Qukra  is  yonder  sun, 
the  Manthin  is  the  moon  ; they  depart  towards  the  east,  closing  their 
eyes 7 [2]  ; therefore  men  do  not  see  them  as  they  go  east.  Turning  back 
towards  the  west  they  sacrifice  ; therefore  men  see  them  going  west.  The 
Qukra  and  the  Manthin  are  the  eyes  of  the  sacrifice,  the  high  altar  is  the 
nose.  They  offer  having  gone  round  (the  altar)  on  both  sides  ; therefore 
the  eyes  are  on  either  side  of  the  nose ; therefore  the  eyes  are  held  apart 
by  the  nose ; they  walk  round  on  all  sides,  to  smite  away  the  Raksases. 
Now  the  offerings  the  gods  made  on  the  east,  with  them  they  drove  away 
the  Asuras  who  were  in  front  [3]  ; with  those  on  the  west  they  drove 


1 arikldni  refers  to  tlie  fact  that  in  the  case  of 
the  cup  for  Indra  and  Vayu  there  is  in- 

serted a portion  of  the  sacrificial  cake, 
milk  in  that  for  Mitra  and  Varuna,  and 
parched  grain  in  that  for  the  A9vins. 

3 faye  here  is  clearly  equal  to  a passive  of 

sddayati. 

3 Cf.  KS.  xxvii.  8;  MS.  iv.  6.  3 ; £B.  iv.  2.  1. 
1-6,  11,  16-18,  27.  The  verses  com- 
mented on  are  in  TS.  i.  4.  8 and  9. 

* For  the  idiom  any'o  ’nydm,  see  Wackernagel, 
Altind.  Gramm.  II.  i.  322,  323 : this  is  clearly 
a case  of  semi-stereotyping,  for  the  plural 

is  natural. 


5 The  gen.  here  is  not  a clear  case  of  an  in- 

strumental genitive,  as  the  possessive 
relative  is  present,  and  the  analogy  of 
blirdtrvyate  grhnlydt  shows  that  the  priest 
is  the  actor,  not  the  sacrificer. 

6 svaktydya  is  Sayana’s  view,  but  this  is 

hardly  possible : Indra  is  the  chief  of 
the  gods  here  as  the  Mantra  below 
shows.  It  is  cited  in  full  in  TB.  i.  1.  1. 
5 ; Ap(jlS.  xii.  23.  8,  and  is  found  with 
differences  of  form  in  VS.  vii.  14, 15. 

7 This  must  be  the  sense,  though  Sayana  refers 

it  to  taking  the  cups  above  and  below. 
KS.  has  apigfhya  and  MS.  apidhaya. 


537] 


The  A gray  ana  Cup 


[ — vi.  4.  1 1 


away  the  Asuras  who  were  behind ; other  sacrifices  are  made  in  the  east, 
the  Qukra  and  Manthin  on  the  west;  verily  behind  and  in  front  the 
sacrificer  drives  away  his  foes ; therefore  offspring  are  engendered  behind 
and  are  brought  forth  in  front.  In  accordance  with  the  Qukra  and  Manthin 
are  offspring  born,  the  eaters  and  the  eaten.  ‘ Engendering  heroic  off- 
spring come  forth,  Qukra,  with  pure  radiance  ’ [4],  ‘ Engendering  prolific 
offspring,  come  forth,  Manthin,  with  mixed  radiance  ’,  he  says  ; 1 the  eaters 
are  those  who  are  heroic,  the  eaten  those  that  are  prolific.  The  offspring  of 
him  who  knows  thus  becomes  an  eater,  not  eaten.  The  eye  of  Prajapati 
swelled;  it  fell  away,  it  entered  the  Vikankata,  it  did  not  stay  in  the 
Vikankata;  it  entered  barley,  it  stayed  in  barley;  that  is  why  barley  has 
its  name  [5],  In  that  the  Manthin  vessel  is  of  Vikafikata  and  he  mixes 
with  groats,  verily  thus  he  gathers  together  the  eye  of  Prajapati.  The 
theologians  say,  ‘ For  what  reason  does  the  Manthin  vessel  not  go  to  the 
Sadas  V ‘ It  is  the  vessel  of  misfortune  ’,  he  should  say ; if  it  were  to 
go  there,  the  Adhvaryu  would  be  blind,  he  would  be  ruined  ; therefore 
it  does  not  go  there. 

vi.  4.  11.  Whatever2  the  gods  did  at  the  sacrifice  the  Asuras  did.  The 
gods  saw  the  cups  with  the  Agrayana  at  their  head  ; they  drew  them  ; then 
indeed  did  they  reach  the  top ; he  for  whom  knowing  thus  the  cups  are 
drawn  with  the  Agrayana  at  their  head  reaches  the  top  of  his  equals.  With 
a verse  containing  the  word  ‘ destructive  ’ he  should  draw  for  him  who  has 
a rival;  verily  having  destroyed3  his  rival  he  reaches  the  top  of  his  equals. 

< Ye  gods  that  are  eleven  in  the  sky  ’,  he  says  [1]  ; so  many  are  the  deities ; 
verily  he  draws  it  for  all  of  them.  ‘ This  is  thy  birthplace ; to  the 
All-gods  thee  ! ’ he  says,  for  it  has  the  All-gods  for  its  deity.  Speech 
departed  from  the  gods,  not  being  willing  to  remain  for  the  sacrifice ; when 
speech  had  departed  the  gods  silently  drew  the  cups;  speech  reflected, 
‘ They  are  excluding  me  ’ ; it  went  into  the  Agrayana ; that  is  why  the 
Agrayana  has  its  name  [2].  Therefore  in  the  Agrayana  speech  is  uttered. 
In  that  the  former  cups  are  drawn  in  silence,  that  is  as  when  the  hunter 
lets  go  (his  arrow),  (thinking),  ‘ So  far  off  is  my  mark,4  at  so  far  I shall  not 


1 For  the  use  of  these  verses  see  Ap£S.  xii. 
22.  8 : they  accompany  the  circumambu- 

lation  of  the  Adhvaryu  and  the  Prati- 
prasthatr  ; they  occur  in  the  proper  place 
in  KS.  iv.  4 ; MS.  i.  3. 12,  and  also  in  TB. 
i.  1.  1.  2. 

3 Cf.  KS.  xxvii.  9 ; MS.  iv.  6.  4 ; 9B.  iv.  2.  2. 
1-4, 9, 11.  The  verses  commented  on  are 

inTS.  i.  4. 10  and  11.  According  to  Ap^S. 
xii.  14.  1 the  Agrayana  goes  first  if  the 
Jagatsaman  is  used,  the  Aindravayava 
32  [h.o.s.  19] 


if  the  Bathantara,  the  £ukra  if  the 
Brhat. 

3 ruj  with  the  gen.  is  noteworthy  if  the  pas- 

sage is  so  to  be  taken  : cf.  Panini,  ii.  3. 
54,  who  allows  it  in  the  impersonal 
usage,  wh  ile  the  Bhattikavya,  viii.  1 20,  uses 
it  in  the  ordinary  usage.  Possibly  here, 
however,  graham,  is  to  be  understood. 
The  verse  with  rugna  is  TS.  i.  4.  11  a. 

4 akhah  is  taken  by  Sayana  as  a pit  ( garta ) 

artificially  made  where  the  hunter  could 


[538 


vi.  4. 11 — ] The  Exposition  of  the  Soma  Sacrifice 

miss.’  The  Adhvaryu  taking  the  Agrayana,  commencing  the  sacrifice,  utters 
his  speech ; thrice  he  utters  ‘ Him  ’ ; verily  thus  he  chooses  the  Udgatrs ; 
the  Agrayana  is  Prajapati ; in  that  he  utters  ‘ Him  ’ after  taking  the  Agra- 
yana, verily  thus  Prajapati  sniffs  1 offspring  [3]  ; therefore  the  cow  sniffs  the 
calf  on  birth.  The  Agrayana  is  the  self  of  the  sacrifice ; at  each  pressing 
he  draws  it ; verily  he  continues  the  sacrifice  in  itself.  He  brings  (it)  up 
from  above ; 2 verily  thus  he  impregnates  seed  ; he  takes  (it)  from  below  ; 
verily  he  generates  it.  The  theologians  say,  ‘ For  what  reason  does  the 
Gayatri,  the  least  of  the  metres,  support 3 the  pressings  1 ’ ‘ The  Agrayana 

is  the  calf  of  the  Gayatri ; verily  turning  back  towards  it  it  supports  all 
the  pressings.  Therefore  a cow  turns  back  towards  the  calf  which  is 
taken  away. 

PRAPATHAKA  V 

The  Exposition  of  the  Soma  Sacrifice  [continued) 


vi.  5. 1.  Indra  4 raised  his  bolt  to  hurl  at  Vrtra ; Vrtra  was  afraid  of  the  bolt 
when  raised  to  be  hurled  ; he  said,  ‘ Hurl  it  not  at  me  ; there  is  this  strength 
in  me,  that  will  I bestow  on  thee  ’ ; on  him  he  bestowed  the  Ukthya.  At  him 
he  raised  (the  bolt)  to  hurl  a second  time  ; he  said,  ‘ Hurl  it  not  at  me  ; there 
is  this  strength  in  me,  that  will  I bestow  on  thee’  [1]  ; on  him  he  bestowed 
again  the  Ukthya.  At  him  he  raised  (the  bolt)  to  hurl  a third  time ; Visnu 
supported  him  (saying),  ‘ Smite  ’ ; he  said,  ‘ Hurl  it  not  at  me  ; there  is  this 
strength  in  me,  that  will  I bestow  on  thee  ’ ; he  bestowed  on  him  again  the 
Ukthya.  Him  when  he  had  lost  his  magic  power  he  slew,  for  the  sacrifice 
was  his  magic  power.  In  that  the  Ukthya  is  drawn,  verily  the  sacrificer  thus 
appropriates  the  power  [2]  and  strength  of  his  foe.  * To  Indra  thee,  to  him 
of  the  Brhat,  the  strong  ’,  he  says,  for  to  Indra  he  gave  it ; ‘to  him  thee ! 
To  Visnu  thee!’  he  says ; in  that  Visnu  supported  him  (saying),  ‘Strike’, 
he  gives  Visnu  a share  therein.  Thrice  he  draws,  for  thrice  he  gave  to 
him.  ‘ This  is  thy  birthplace  ; thou  art  the  renewed  offering’,5  he  says,  for 
repeatedly  [3]  he  draws  from  it.  The  Ukthya  is  the  eye  of  the  sacrifice ; 
therefore  the  Somas  follow  the  Ukthya  when  offered ; therefore  the 


lie  in  wait  at  a convenient  distance  for 
shooting,  it  is  to  be  presumed.  The  word 
is  mentioned  in  Panini,  iii.  3.  125,  Vartt. 

1,  while  Panini  himself  gives akhana.  The 
sense  ‘ mark  ’ is  seen  in  akhana,  CU.  i. 

2.  7,  8,  &c. 

1  For  the  ‘sniff  kiss’  see  Hopkins,  JAOS. 
xxviii.  120-134. 


2 i.  e.  it  is  poured  down  through  the  filter 

and  taken  from  below  it. 

3 In  the  Baliispavamana,  the  Madliyanidina, 

and  the  Arbhavapavamaua  Stotras. 

4 See  TS.  i.  4.  12.  1,  and  cf.  ii.  4.  12.  3-5  ; 

KS.  xxvii.  10 ; KapS.  iv.  6.  5 ; <JIB.  iv.  2. 
3.  10  ; v.  5.  1.  1-5. 

6 These  words  are  not  in  i.  4.  12.  1.  They 
are  in  KS.  iv.  6 ; MS.  i.  3.  14. 


539] 


The  Ukthya  and  the  Dhruva  Cups  [ — vi.  5.  3 

body  follows  the  eye ; therefore  as  one  goes  many  follow ; therefore  one 
becomes  superior  among  many ; therefore  one  wins  many  wives.  If  the 
Adhvaryu  desire,  * May  I bestow  upon  myself  the  glory  of  the  sacrifice 
standing  between  the  Ahavanlya  and  the  oblation-holder  he  should  pour 
(it)  down  [4] ; verily  he  bestows  upon  himself  the  glory  of  the  sacrifice.  If  he 
desire,  ‘ May  I bestow  upon  the  sacrificer  the  glory  of  the  sacrifice  ’,  he 
should  pour  (it)  down  standing  between  the  Sadas  and  the  oblation-holder; 
verily  he  bestows  upon  the  sacrificer  the  glory  of  the  sacrifice.  If  he  desire, 
‘ May  I bestow  upon  the  Sadasyas 1 the  glory  of  the  sacrifice  he  should 
pour  (it)  down,  grasping  the  Sadas  ; verily  he  bestows  upon  the  Sadasyas  the 
glory  of  the  sacrifice. 

vi.  5.  2.  The  2 Dhruva  (cup)  is  the  life  of  the  sacrifice ; it  is  drawn  the  last 
of  the  cups ; therefore  life  is  the  last  of  the  breaths.  ‘ The  head  of  the  sky, 
the  messenger  of  earth  ’,  he  says ; verily  he  makes  him  the  head  of  his 
equals.  ‘ Vai<jvanara,  born  for  holy  order’,  he  says,  for  life  has  Vai<jvanara 
as  its  deity.  It  is  drawn  with  Vai^vanara  on  both  sides;  therefore  there 
are  breaths  on  both  sides,  below  and  above.  The  other  cups  that  are  drawn 
make  a half,  the  Dhruva  makes  a half ; therefore  [1]  the  breath  below  is 
a half  of  the  other  breaths.  The  other  cups  are  deposited  on  strewn 
(ground),  the  Dhruva  on  unstrewn  ; therefore  in  bone  some  creatures  find 
support,  in  flesh  others.  The  Asuras  from  above  desired  to  turn  round  the 
earth  ; the  gods  made  it  firm  ( adrhhan ) with  the  Dhruva ; that  is  why  the 
Dhruva  has  its  name ; in  that  the  Dhruva  is  set  down  from  above,3  (it 
serves)  for  firmness.  The  Dhruva  is  the  life  of  the  sacrifice,  the  Hotr  is 
the  body ; in  that  he  pours  the  Dhruva  down  into  the  goblet  of  the  Hotr, 
so  he  places  life  in  the  body  of  the  sacrifice  [2].  ‘ Before  the  Uktha  it 

should  be  poured  down  they  say,  for  in  front  one  enjoys  life ; ‘ In  the 
middle  it  should  be  poured  down  ’,  they  say,  for  the  middle  one  enjoys 
life  ; ‘ In  the  latter  part  it  should  be  poured  down  ’,  they  say,  for  with  the 
last  one  enjoys  life.  He  pours  (it)  down  while  the  verse  4 to  the  All-gods  is 
being  recited  ; offspring  are  connected  with  the  All-gods ; verily  he  confers 
life  upon  offspring. 

vi.  5.3.  By  5 means  of  the  sacrifice  the  gods  went  to  the  world  of  heaven ; 
they  reflected,  ‘ Men  will  follow  after  us  here  ’ ; they  blocked  (the  way) 
by  the  year  and  went  to  the  world  of  heaven.  It  the  Ksis  discerned  by 


1 The  priests  within  the  Sadas.  4 See  Apt^S.  xiii.  16.  1-6  ; the  verse  is  RV.  vi. 

J Cf.  KS.  xxviii.  1 ; KapS.  xliv.  1 ; MS.  iv.  6.  50.  14. 

6 ; <pB.  iv-  2-  4-  1-8,  15,  23,  24.  The  6 Cf.  KS.  xxviii.  2 ; KapS.  xliv.  2 ; MS.  iv.  6. 

verses  commented  on  are  in  TS.  i.  4.  13.  7 ; 4V-  8.  1.  4-20.  The  verses  com- 

It  is  deposited  in  the  northern  of  the  obla-  mented  on  are  in  TS.  i.  4.  14. 

tion-(cart)-holders. 


vi.  5.  3 — ] The  Exposition  of  the  Soma  Sacrifice  [540 

means  of  the  season-cups ; in  that  the  season-cups  are  drawn,  (they  serve) 
to  reveal  the  world  of  heaven.  Twelve  are  drawn ; the  year  consists  of 
twelve  months ; (verily  they  serve)  to  reveal  the  year.  The  first  two  are 
drawn  together,  the  last  two  together ; therefore  the  seasons  are  in  pairs. 
The  season-vessel  has  mouths  on  both  sides,  for  who  [1]  knows  where  is 
the  mouth  of  the  seasons  ? ‘ Give  directions  for  the  season  six  times  he 

says,1  the  seasons  are  six ; verily  he  delights  the  seasons  ; ‘ For  the  seasons  ’, 
four  times ; verily  he  delights  four-footed  cattle ; twice  again  he  says, 
‘ For  the  season  ’ ; verily  he  delights  two-footed  (cattle).  ‘ Give  directions 
for  the  season  ’,  six  times  he  says  ; ‘ For  the  seasons  four  times  ; therefore 
four-footed  cattle  depend  upon  the  seasons ; twice  [2]  again,  ‘ For  the 
season’,  he  says  ; therefore  bipeds  live  upon  quadrupeds.  ‘ Give  directions 
for  the  season’,  six  times  he  says;  ‘For  the  seasons’,  four  times;  twice 
again,  ‘For  the  season’;  verily  the  sacrificer  makes  himself  a ladder  and 
bridge  to  attain  the  world  of  heaven.  One  should  not  follow  the  other ; if 
one  were  to  follow  the  other,  season  would  follow  season,  the  seasons  would 
be  confused  [3]  ; therefore  in  order  2 the  Adhvaryu  sets  out  by  the  southern 
(door),  the  Pratiprasthatr  by  the  northern ; therefore  the  sun  goes  south  for 
six  months,  north  for  six  months.3  ‘ Thou  art  taken  with  a support ; thou 
art  Samsarpa ; to  Ahhaspatya  thee ! ’ he  says ; ‘ There  is  a thirteenth 
month  ’,  they  say ; verily  he  delights  it. 

vi.  5.  4.  The  4 season-cups  are  drawn  for  the  world  of  heaven ; Indra  and 
Agni  are  the  light ; in  that  he  draws  the  cup  for  Indra  and  Agni  with  the 
season-vessel,  verily  he  places  light  above  it,  to  light  up  the  world  of  heaven. 
Indra  and  Agni  are  the  bearers  of  force  among  the  gods  ; in  that  (the  cup)  for 
Indra  and  Agni  is  drawn,  verily  he  wins  force.  He  draws  (the  cup)  for  the 
All-gods  with  the  Qukra- vessel ; people  are  connected  with  the  All-gods, 
the  Qukra  is  yonder  sun,  in  that  he  draws  (the  cup)  for  the  All-gods  with  the 


1  The  Adhvaryu  and  the  Pratiprasthatr  do  it 

thrice  each.  The  sense  of  rtund  presya  is 
apparently  that  given,  being  addressed  to 
the  Maitravaruna,  by  the  Adhvaryu  or 
Pratiprasthatr.  Caland  and  Henry  take 
rluna  as  au  moment  liturgique  in  the  Praisa 
itself  in  its  variant  forms  and  in  the 
Sutra,  but  this  seems  clearly  wrong: 
the  season  accompanies  Indra  in  the 

drinking,  and  the  rtu  is  the  complement 
of  sajur  in  the  Mantra  hotrat  sajur  diva 
a prthivyd  rtund  somam  pibatu.  The  use  of 

rtubhih  is  not  explained  by  the  Sutras. 
Baudh.  lias  pdtrayor  mukhe  ’ vdhmukham 
aparydvrtya  rtubhih  presyati  saptamddisu 
dvayor  adhvaryur  aha.  Cf.  Eggeling,  SBE. 


xxvi.  319  n.;  xliii.  248,  n.  3. 

2 prdsiddham  seems  adverbial  ; the  reference 

is  to  the  mode  of  egress  from  the  oblation- 
shed  of  the  Adhvaryu  and  the  Prati- 
prasthatr. The  former  keeps  to  the  south 
side  of  the  door,  the  latter  to  the  north 
as  they  go  to  sacrifice  in  the  Ahavaniya. 

3 Probably  from  solstice  to  solstice,  not  ‘in 

the  south  ’,  ‘ in  the  north  ’,  from  equinox 
to  equinox  (cf.  Vedic  Index,  i.  422-426). 

1 Cf.  KS.  xxviii.  2 ; KapS.  xliv.  2 ; MS.  iv.  6. 
8 ; £B.  iv.  3.  1.  21-27.  The  (Jukra-vessel 
is  of  course  that  in  which  the  9ukra  cup 
has  been  drawn.  The  verses  commented 
on  are  in  TS.  i.  4.  15,  16. 


541]  The  Cups  for  the  Maruts  and  Mahendra  [ — vi.  5.  6 

Qukra- vessel,  yonder  sun  [1]  rises  turned  to  all  people ; therefore  each  one 
thinks,  ‘ Towards  me  hath  it  arisen.’  He  draws  (the  cup)  for  the  All-gods 
with  the  Qukra-vessel ; people  are  connected  with  the  All-gods,  the  Qukra 
is  brilliance ; in  that  he  draws  (the  cup)  for  the  All-gods  with  the  Qukra- 
vesscl,  verily  he  bestows  brilliance  upon  people. 

vi.  5.  5.  Indra 1 in  league  with  the  Maruts  slew  Vrtra  at  the  midday 
pressing;  in  that  (the  cups)  for  the  Maruts  are  drawn  at  the  midday 
pressing,  they  are  drawn  for  the  sacrificer  2 as  slaying  the  foe.  Of  him, 
when  he  had  slain  Vrtra,  the  seasons  were  confused  ; with  the  season- 
vessel  he  drew  (the  cups)  for  the  Maruts ; then  indeed  did  he  discern  the 
seasons ; in  that  (the  cups)  for  the  Maruts  are  drawn  with  the  season-vessel, 
(they  serve)  to  reveal  the  seasons.  (The  cups)  for  the  Maruts  are  a weapon 
which  the  sacrificer  hurls  at  his  foe;  with  the  first  [1]  he  raises  it  aloft, 
with  the  second  he  hurls  it;  with  the  third  he  lays  (him)  low.  (The  cups) 
for  the  Maruts  are  a weapon  which  the  sacrificer  makes  ready  ; the  first  is 
a bow,  the  second  a bowstring,  the  third  an  arrow ; with  the  first  he  fits 
the  arrow,  with  the  second  he  lets  it  go,  with  the  third  he  pierces.  Indra 
having  slain  Vrtra  went  to  the  furthest  distance,  thinking,  ‘I  have  done 
amiss  ’ ; he  became  of  bay  colour,  he  saw  these  (cups)  for  the  Maruts,  to 
save  himself;3  he  drew  them  [2]  ; verily  with  the  first  he  won  expiration, 
with  the  second  inspii’ation,  himself  with  the  third ; (the  cups)  for  the 
Maruts  are  drawn  to  save  the  self  of  the  sacrificer ; verily  he  wins 
expiration  with  the  first,  inspiration  by  the  second,  and  himself  with  the 
third.  Indra  slew  Vrtra;  the  gods  said  of  him,  ‘Great  hath  he  become 
who  hath  slain  V rtra  ’ ; that  is  why  Mahendra  (great  Indra)  has  his  name. 
He  drew  this  libation  for  Mahendra,  having  slain  Vrtra  and  being  above 
the  other  deities ; in  that  (the  cup)  for  Mahendra  is  drawn,  so  the  sacrificer 
draws  this  libation,  being  above  other  people.  He  draws  with  the  Qukra- 
vessel ; (the  cup)  for  Mahendra  has  the  sacrificer  as  its  deity,  the  Qukra  is 
brilliance;  in  that  he  draws  (the  cup)  for  Mahendra  in  the Qukra-vessel,  verily 
he  bestows  brilliance  on  the  sacrificer. 

vi.  5.  6.  Aditi,4  desirous  of  offspring,  cooked  a Brahman’s  mess  for  the 
Sadhya  gods ; to  her  they  gave  the  remains,  she  ate  it,  she  became 
pregnant,  of  her  the  four  Adityas  were  born.  A second  (mess)  she 
cooked ; she  reflected,  ‘ They  have  been  born  for  me  from  the  remains ; 
if  I eat  first,  then  stronger  ones  will  be  bora  from  me  ’ ; she  ate  first, 

1 Cf.  KS.  xxviii.  3 ; KapS.  xliv.  3 ; MS.  iv.  6.  usual  cumbrous  with  yad  ( grhyante  being 

8;  9^.  iv.  3.  3.  6-17.  The  verses  com-  understood,  as  above  in  §§  1,  2). 

mented  on  are  in  TS.  i.  4.  17-21.  4 Cf.  KS.  xxviii.  6;  KapS.  xliv.  6 ; MS.  iv.  6. 

* For  the  gen.  see  TS.  vi.  4.  10. 1.  9 ; iv-  3.  5.  4-18.  The  verses  com- 

s pnnayitfn,  Sayana  ; ‘die  Person  rettend’,  mented  on  are  in  TS.  i.  4.  22. 

OB.  and  MW. ; the  construction  is  as 


[542 


vi.  5.  6 — ] The  Exposition  of  the  Soma  Sacrifice 

she  became  pregnant,  from  her  was  born  an  egg  which  miscarried.  She 
cooked  a third  (mess)  for  the  Adityas  [1],  (saying)  ‘ Let  this  labour  be  for 
enjoyment  to  me  ’ ; they  said,  ‘ Let  us  choose  a boon  ; let  him  who  shall  be 
born  hence  be  one  of  us ; let  him  who  shall  be  prosperous  among  his 
offspring  be  for  our  enjoyment  ’ ; then  was  born  the  Aditya  Vivasvant,  men 
are  his  offspring  here,  among  them  he  alone  is  successful  who  sacrifices,  he 
serves  for  enjoyment  of  the  gods.  The  gods  kept  Rudra  away  from  the 
sacrifice  [2],  he  followed  the  Adityas ; they  took  refuge  in  (the  cups)  for 
two  deities,  them  they  did  not  give  up ; therefore  men  do  not  give  up  even 
one  worthy  of  death  who  has  come  for  help.  Therefore  (the  cup)  for  the 
Adityas  is  drawn  from  those  for  two  deities ; in  that  they  were  born  from 
the  remnant,  therefore  it  is  drawn  from  the  remnant.  He  draws  with  three 
verses  ; mother,  father,  son,  verily  that  is  this  pairing ; the  amnion,  embryo, 
the  chorion,  verily  that  is  this  [3]  pairing.  The  Aditya  (cup)  is  cattle ; curds 
are  strength ; he  mixes  with  curds  in  the  middle ; verily  he  places  strength  in 
the  middle  of  cattle ; (with  curds)  to  be  coagulated  with  boiled  milk,  for  purity. 
Therefore  the  raw  milks  the  cooked.  The  Aditya  (cup)  is  cattle ; he  draws 
after  covering  (the  cup) ; verily  he  draws  securing  cattle  for  him.  The  Aditya 
(cup)  is  those  cattle ; Agni  is  Rudra  here  ; he  draws  after  covering ; verily  he 
shuts  off  cattle  from  Rudra  [4].  (The  stone)  for  pressing  out  the  Upancu 
(cup)  is  this  Aditya  Vivasvant ; it  lies  round  this  Soma  diink  until  the  third 
pressing.  ‘ O bright  Aditya,  this  is  thy  Soma'  drink  he  says ; verily  he 
unites  the  Aditya  Vivasvant  with  the  Soma  drink.  ‘ With  the  rain  of  the 
sky  I mix  thee  ’,  (with  these  words)  he  should  mix  for  one  who  desires 
rain ; verily  he  wins  l'ain.  If  it  should  fall  quickly,  Parjanya  would  be 
likely  to  rain ; if  long,  (he  would)  not  (be  likely).  He  does  not  place  (the 
cup)  down,  for  from  that  which  is  not  depressed 1 offspi'ing  are  px'oduced. 
He  should  not  utter  the  secondary  Vasat;2  if  he  were  to  do  so,  he  would 
let  Rudra  go  after  his  offspring ; after  saci’ificing  he  should  not  look  after 
(it) ; if  he  were  to  look  after  (it)  his  eye  would  be  likely  to  be  destroyed ; 
therefore  he  should  not  look  after  (it). 

vi.  5.  7.  He3  draws  (the  cup)  for  Savitr  from  the  Agrayana  with  the 
Antaryama-vessel ; the  Agrayana  is  Prajapati ; (verily  it  serves)  for  the 
begetting  of  offspring.  He  does  not  place  (the  cup)  down,  for  from  that 
which  is  not  depressed  offspring  are  produced.  He  does  not  utter  the 
secondary  Vasat;  if  he  were  to  do  so,  he  would  let  Rudra  go  after  his 
offspring.  Savitr  is  among  the  gods  he  who  is  connected  with  the  Gayatri ; 

1 garbhdfayavyatirilUasthdnepdtitat,  Sayan  a.  The  s See  Hillebrandt,  Rituallitteratur,  p.  102; 
sense,  however,  is  clearly  not  this.  Baudh.  Eggeling,  SBE.  xxvi.  351. 

has  apatitdd  ucchritad  dlii  prajanandt  or  s Cf.  KS.  xxviii.  7 ; KapS.  xliv.  7 ; MS.  iv.  7. 
kvacit  ksiptdt.  The  passage  recurs  in  TS.  1 ; £B.  iv.  4.  1.  1-14.  The  verses  com- 

vi.  5.  7. 1.  mented  on  are  in  TS.  i.  4.  23,  26. 


543]  The  Cups  for  Savitr  and  the  Vessels  of  the  Gods  [ — vi.  5.  8 

in  that  the  Agrayana  (is  drawn),  it  is  drawn  in  the  world  of  the  Gayatrl ; in 
that  he  draws  (the  cup)  for  Savitr  from  the  Agrayana  with  the  Antaryama- 
vessel,  verily  he  draws  it  off  from  its  own  birthplace.  The  All-gods  [1] 
could  not  perform  the  third  pressing : they  led  Savitr  who  shares  in  the 
first  pressing  to  the  third  pressing ; then  indeed  they  performed  the  third 
pressing.  In  that  (the  cup)  for  Savitr  is  drawn  at  the  third  pressing, 
(it  serves)  for  performing  the  third  pressing.  He  draws  (the  cup)  for  the 
All-gods  from  the  tub  with  the  Savitr-vessel ; people  are  connected  with  the 
All-gods,  the  tub  is  connected  with  the  All-gods,  Savitr  rules  instigations ; 
in  that  he  draws  (the  cup)  for  the  All-gods  from  the  tub  with  the  Savitr- 
vessel.  verily  instigated  by  Savitr  he  produces  offspring  for  him  [2],  He 
draws  Soma  in  Soma ; verily  thus  he  impregnates  seed.  ‘ Thou  givest  good 
protection,  and  art  well  established  he  says,  for  he  draws  Soma  in  Soma,  for 
support.  In  this  same  cup  (offering)  is  made  for  men,  gods,  and  Pitrs  ; * Thou 
givest  good  protection,  and  art  well  established  ’,  he  says;  verily  thereby  he 
makes  (it)  for  men  ; * The  great  ’,  he  says ; verily  thereby  he  makes  (it)  for 
the  gods ; ‘ Homage  ’,  he  says ; verily  thereby  he  makes  (it)  for  the  Pitrs ; so 
many  are  the  gods  ; verily  he  draws  it  for  them  all.  ‘ This  is  thy  birthplace  ; 
to  the  All-gods  thee !’  he  says,  for  it  is  connected  with  the  All-gods, 
vi.  5.  8.  The  1 Upainju  is  the  breath ; in  that  the  first  and  the  last  cups  are 
drawn  with  the  Upah^u- vessel,  verily  they  follow  forward  the  breath,  they 
follow  back  the  breath.  The  Agrayana  is  Prajapati,  the  Uparuju  is  the  breath, 
the  wives2  produce  offspring;  in  that  he  draws  (the  cup)  for  (Tvastr)  with 
the  wives  from  the  Agrayana  with  the  Upahtju- vessel,  (it  serves)  for  the  pro- 
duction of  offspring.  Therefore  offspring  are  born  in  accordance  with  the 
breath.  The  gods  desired 3 that  the  wives  should  go  to  the  world  of  heaven 
[1]  ; they  could  not  discern  the  world  of  heaven,  they  saw  this  (cup)  for  the 
wives,  they  drew  it ; then  indeed  did  they  discern  the  world  of  heaven ; in 
that  (the  cup)  for  the  wives  is  drawn,  (it  serves)  to  I’eveal  the  world  of 
heaven.  Soma  could  not  bear  being  drawn  for  women  ; making  the  ghee  a 
bolt  they  beat  it,  they  drew  it  when  it  had  lost  its  power ; therefore  women 
are  powerless,  have  no  inheritance,  and  speak  more  humbly  than  even  a bad 
man  4 [2].  In  that  he  mixes  (the  cup)  for  (Tvastr)  with  the  wives  with  ghee, 
he  overpowers  it  with  a bolt  and  draws  it.  ‘ Thou  art  taken  with  a 
support  ’,  he  says ; the  support  is  this  (earth) ; therefore  offspring  are  born 
on  this  (earth).  ‘ Of  thee,  pressed  by  Brhaspati  ’,  he  says ; Brhaspati  is  the 

1 Cf.  KS.  xxviii.  8;  KapS.  xliv.  8 ; MS.  iv.  7.  conceivable. 

4 ; <pB.  iv.  4.  2.  9-18.  The  verses  com-  3 The  desiderative  here  must  apparently  be 

mented  on  are  in  TS.  i.  4.  27.  equivalent  to  a desiderative  of  the  causa- 

2 Sayana  takes  patrith  as  the  subject,  and  this  tive  ; cf.  above  TS.  i.  5.  2.  3. 

is  perfectly  possible,  though  two  acc.  are  4 Cf.  Vedic  Index,  i.  485. 


[544 


vi.  5.  8 — ] The  Exposition  of  the  Soma  Sacrifice 


holy  power  of  the  gods ; verily  by  the  holy  power  he  produces  offspring 
for  him.  ‘ O drop  ’,  he  says  ; the  drop  is  seed ; verily  thus  he  impregnates 
seed.  ‘ Possessing  power  7 he  says  [3] ; power  is  offspring ; verily  he  pro- 
duces offspring  for  him.  ‘ 0 Agni  he  says ; the  impregnator  of  seed  is 
Agni ; ‘ With  the  wives  he  says,  for  pairing ; ‘ in  unison  with  the  god  Tvastr 
drink  the  Soma  ’,  he  says  ; Tvastr  is  the  maker  of  the  forms  of  pairings  of 
animals ; verily  he  places  form  in  animals.  The  gods  sought  to  slay 
Tvastr ; he  went  to  the  wives,  they  would  not  give  him  up  ; therefore  [4] 
men  do  not  give  up  even  one  worthy  of  death  who  has  come  for  help.1 2 
Therefore  in  (the  cup)  for  the  wives  for  Tvastr  also  a drawing  is  made.  He 
does  not  put  (the  cup)  down,  for  from  what  is  not  depressed  offspring  are 
produced.3  He  does  not  utter  the  secondary  Vasat ; if  he  were  to  do  so,  he 
would  let  Rudra  go  after  his  offspring  ; if  he  were  not  to  do  so,  the  Agnklh 
would  consume  the  Soma  before  it  had  been  appeased  ; he  says  the  secondary 
Vasat  muttering,  he  does  not  let  Rudra  go  after  his  offspring,  the  Agnidh 
consumes  the  Soma  after  it  has  been  appeased.  ‘ O Agnidh,  sit  on  the 
lap  of  the  Nestr;  0 Nestr,  lead  up  the  wife’,  he  says:  verily  the  Agnidh 
impregnates  the  Nestr,  the  Nestr  the  wife.  He  4 causes  the  Udgatr  to  look 
(at  the  wife) ; the  Udgatr  is  Prajapati ; (verily  it  serves)  for  the  production 
of  offspring.  He  causes  water  to  follow  along ; verily  thus  he  pours  seed  ; 
along  the  thigh  he  causes  it  to  flow,  for  along  the  thigh  is  seed  poured ; 
baring  the  thigh  he  causes  it  to  flow,  for  when  the  thigh  is  bared,  they 
pair,  then  seed  is  poured,  then  offspring  are  born. 

vi.  5.  9.  Indra5  slew  Vrtra;  he  forced  out  his  skull-bone,  it  became  the 
wooden  tub,  from  it  the  Soma  flowed,  it  became  (the  cup)  for  the  jmker 
of  bays ; he  reflected  regarding  it,  ‘ Shall  I offer,  or  shall  I not  c offer  ? ’ 
He  reflected,  ‘ If  I shall  offer,  I shall  offer  what  is  raw  ; if  I shall  not  offer, 
I shall  make  confusion  in  the  sacrifice.’  He  decided  to  offer : Agni  said, 
‘ Thou  shalt  not  offer 7 what  is  raw  in  me  ’ ; he  mixed  it  with  fried  grains 
[1],  and  when  it  had  become  cooked  he  offered  it.  In  that  he  mixes  (the 
cup)  for  the  yoker  of  bays  with  fried  grains,  (it  serves)  to  make  it  cooked ; 
verily  he  offers  it  when  it  has  become  cooked.  He  mixes  with  many ; so 


1 Both  Baudh.  and  Weber’s  MSS.  ACDW 

read  indriydvah,  no  doubt  correctly  in 
accord  with  the  surrounding  vocatives, 
against  TS.  i.  4.  27  ; cf.  Weber,  Ind.  Stud. 
xiii.  96,  97. 

2 Also  in  TS.  vi.  5.  6.  2.  If  a reference  to 

sanctuary  is  meant  it  is  doubtful ; merely 
protection  of  even  a criminal  seeking 
help  may  be  meant. 

3 See  above  TS.  vi.  5.  6.  5 ; 7.  1. 

* The  Nestr  is  meant ; see  for  this  rite  B<J!S. 


viii.  5 ; Ap£S.  xiii.  14.  11  ; KQS.  x.  6.  20. 

5 Cf.  KS.  xxviii.  9 ; KapS.  xliv.  4 ; MS.  iv.  7. 
4 ; <J!B.  iv.  4.  3.  2-12.  The  verses  corre- 
sponding are  in  TS.  i.  4.  28. 

0 The  interrogative  with  mu  and  the  injunc- 
tive is  perfectly  intelligible,  but  Delbriick 
( Alttnd . Synt.  pp.  368-360)  does  not  men- 
tion it.  It  is  not  in  KS.  or  MS. 

7 The  future  here  (also  in  KS.)  is  clearly  an 
imperative;  cf.  Delbriick,  Altind.  Synt. 
p.  293. 


545] 


The  Repeated  Draining  of  the  Cups  [ — vi.  5. 10 

many  are  his  (cows)  yielding  his  wishes  in  yonder  world.  Or  rather  they 
say,  ‘ (The  fried  grains)  for  the  yoker  of  bays  are  the  dappled  (cows)  of  Indra 
yielding  wishes  ’ ; therefore  he  should  mix  with  many.  The  bays  of  Indra, 
which  drink  the  Soma,  are  the  Rc  and  the  Saman,  the  enclosing-sticks  are 
their  bridles ; if  he  should  offer  without  removing  the  enclosing-sticks, 
he  would  offer  fodder  to  them  still  bridled  [2] ; he  offers  after  removing 
the  enclosing-sticks ; verily  he  offers  fodder  to  them  with  their  bridles 
removed.  It  is  the  Unnetr  who  offers  ; the  Adhvaryu  when  he  has  uttered 
‘ Godspeed  ! ’ is  as  one  who  has  finished  his  journey ; if  the  Adhvaryu  were 
to  offer,  it  would  be  as  when  one  yokes  again  (a  horse)  unyoked.  He  offers 
after  putting  it  on  his  head,  for  from  the  head  it  sprung ; he  offers  after 
striding,  for  Indra  slew  Vrtra  after  striding;  (verily  it  serves)  for  attain- 
ment. (The  grains)  for  the  yoker  of  bays  are  cattle ; if  he  were  to  crush 
(them),  few  [3]  cattle  would  attend  and  wait  on  him;  if  he  were  not  to 
crush  them,  many  cattle  would  attend,  but  not  wait  on  him ; 1 in  his  mind 
he  crushes  them  together,  and  effects  both ; many  cattle  attend  and  wait 
on  him.  They  await  the  invitation  from  the  Unnetr ; verily  they  win  the 
Soma-drinking  that  is  here.  He  throws  down  (the  remnants)  on  the  high 
altar ; the  high  altar  is  cattle,  (the  grains)  for  the  yoker  of  bays  are  cattle ; 
verily  they  make  cattle  find  support  in  cattle. 

vi.  5.  10.  Offspring2  and  cattle  are  bom  through  the  cups,  goats  and  sheep 
through  the  Uparuju  and  Antaryama,  men  through  the  Qukra  and  Man  thin, 
whole-hooved  animals  through  the  season-cups,  kine  through  the  Aditya 
cup.  The  Aditya  cup  is  drawn  with  the  largest  number  3 of  Res  ; therefore 
kine  are  the  most  numerous  of  cattle ; in  that  he  thrice  draws  apart  with 
his  hand  the  Upan<ju  (cup),  therefore  the  female  goat  gives  birth  to  two  or 
three,  but  sheep  are  more  numerous.  The  Agrayana  is  the  father,  the  tub 
is  the  son ; if  the  Agrayana  is  exhausted,  he  should  draw  from  the  tub ; 
that  is  as  when  a father  [1]  in  destitution  has  recourse  to  his  son.  If  the 
tub  is  exhausted,  he  should  draw  from  the  Agrayana ; that  is  as  when 
a son  in  destitution  has  recourse  to  his  father.  The  Agrayana  is  the  self  of 
the  sacrifice  ; if  the  cup  or  the  tub  should  be  exhausted,  he  should  draw 
from  the  Agrayana;  verily  from  the  self  he  develops  the  sacrifice.  The 
Agrayana  is  drawn  (with  a verse)  in  which  there  is  no  discriminating 
mark;4  he  draws  with  a pot,  he  offers  with  (the  vessel)  for  Vayu; 
therefore  [2]  (a  man)  is  a slayer  of  a Brahman5  (through  slaying)  an 


1 KS.  makes  the  difference  between  sam^aru- 

kah  and  asam$arukah. 

2 Cf.  KS.  xxvii.  9 ; MS.  iv.  6.  4 ; £B.  iv.  5.  5. 

1-10  ; 2.  2.  5 is  only  slightly  parallel  to 

§§  1,  2.  The  Agrayana  is  dealt  with  in 

33  [h.o.s.  19] 


TS.  i.4. 10, 11  andi.4. 10  is  here  alluded  to. 

3 See  TS.  i.  4.  22,  which  has  more  verses  than 

for  the  other  cups. 

4 See  TS.  i.  4.  10  a,  where  no  god  is  specified. 

5 Sayana  here  with  his  jdrajanyo  garbho  bhar- 


vi.  5. 10 — ] The  Exposition  of  the  Soma  Sacrifice  [546 

embryo  which  has  not  been  discriminated.  They  go  to  the  final  bath; 
they  deposit  the  pots,  but  lift  up  (the  vessels)  for  Vayu ; therefore  they 
deposit  a daughter  on  birth,  a son  they  lift  up.1  In  that  he  utters  the 
Puroruc,2  it  is  as  when  one  brings  (something)  to  a superior;  in  that  he 
draws  the  cup,  it  is  as  when  having  brought  (something)  to  a superior  one 
proclaims  (it) ; in  that  he  puts  it  down,  it  is  as  when  having  deposited 
something  with  a superior  one  goes  away.  Whatever  of  the  sacrifice  is 
accompanied  by  a Saman  or  Yajus,  is  loose ; whatever  by  a Re  is  firm ; 
they  are  drawn  with  a support  in  front  to  the  accompaniment  of  a Yajus, 
(they  are  drawn)  with  a support  behind3  to  the  accompaniment  of  a Rc, 
for  the  support  of  the  sacrifice. 

vi.  5.  11.  Some4  vessels  are  used  (repeatedly),  others  not.  With  those  that 
are  employed  once  only  ( paracindni ) he  conquers  yonder  world,  for  yonder 
world  is  as  it  were  turned  away  ( pardn ).5  With  those  which  are  used 
again  he  conquers  this  world,  for  this  world  is  repeated  as  it  were  again 
and  again.  Some  vessels  are  used  (repeatedly),  and  others  not.  Through 
those  that  are  used  once  only  the  plants  fade ; through  those  which  are 
used  again  [1]  the  plants  revive  again.  Some  vessels  are  used  repeatedly, 
others  not.  Through  those  which  are  used  once  only  the  wild  animals  go 
to  the  forest;  through  those  which  are  used  again  the  domestic  animals 
come  back  again  to  the  village.  He  who  knows  the  foundation  of  the  cups 
becomes  possessed  of  a (sure)  foundation.  The  hymn  called  the  Ajya 
(Qastra),  that  is  the  foundation  of  the  cups ; in  that  he  recites  muttering, 
that  [2]  is  (the  foundation)  of  the  Upahfu  and  the  Antaryama  (cups) ; in 
that  (he  recites)  aloud,  that  is  (the  foundation)  of  the  other  cups ; he  who 


tdram  praty  avijnatas  tena  garbhenotpannam 
brahma  jahati  is  absolutely  no  help,  and 
cannot  have  understood  the  reference. 
KS.  and  MS.  have  bhrunaha,  which  is 
much  easier.  The  text  here  if  not  due 
to  the  later  confusion  of  bhrurui  and 
brahma  in  this  compound  may  be  a sign 
that  the  doctrine  was  then  held  that 
before  a garbha  was  born  it  could  be  ex- 
pected to  be  born  in  any  caste  form 
(cf.  the  question  of  gandharva,  Hillebrandt, 
Veil.  Myth.  i.  427  seq.  ; Pischel,  Veil.  Stud.  i. 
79  ; ii.  246  ; Oldenberg,  Religion  des  Veda, 
p.  249).  In  £15.  iv.  5.  2.  10  avijflata  de- 
notes one  neither  clearly  male  or  female. 
In  MS.  there  should  be  read,  for  vijnata 
sthulyd,  ( a)vijnata  sthdlya  : the  correction 
is  certain  on  comparison  of  KS. 

1  This  phrase,  found  also  in  KS.  and  MS., 
does  not  refer  to  the  exposure  of  female 


children  as  formerly  held  ; see  Vedic  Index, 
i.  487,  and  contrast  Weber,  Ind.  Stud.  ix. 
481. 

2 That  is,  according  to  the  comm.,  the  part 

recited  before  upaxjamagrhito  ’si ; e.g.  in 
TS.  i.  4.  4 a : a vayo  bhusa. 

3 These  phrases  refer  to  the  position  of  upa- 

yd mdgrhito  ’si  before  the  Yajus  and  after 
the  Rc. 

4 Cf.  MS.  iv.  8.  8.  For  § 3,  cf.  above,  ii.  3.  2.  6 ; 

for  § 4,  £B.  iv.  2.  4. 18  ; AB.  ii.  23. 

5 The  idea  is  that  the  use  is  a thing  gone  by 

( paracma ) and  the  case  of  repetition  is  one 
where  the  next  use  is  pra  (forward).  The 
repeated  ones  are  the  Upah9u  and  An- 
taryama  cups  ; similarly  these  cups  are 
drawn  with  wooden  vessels  such  as 
those  used  for  Viiyu  (vdyavya),  while  the 
Agrayana  and  the  Ukthya,  &c.,  with  pots 
( [sthali ). 


547]  The  Repeated  Use  of  Certain  Gups  [ — vi.  6.  l 

knows  thus  becomes  possessed  of  a foundation.  He  who  knows  the  pairing 
of  the  cups  is  propagated  with  offspring,  with  cattle,  with  pairings.  Some 
cups  are  drawn  with  pots,  some  with  (vessels)  for  Vayu  ; that  is  the  pairing 
of  the  cups.  He  who  knows  thus  is  propagated  with  offspring,  with  cattle, 
with  pairings.  Indra  forcibly  drank  the  Soma  of  Tvastr;  he  went  to 
pieces  on  all  sides  [3] ; he  found  no  stay  in  himself ; he  saw  these  cakes 
as  an  addition  to  the  pressing,  them  he  offered,  and  with  them  he  made 
a stay  in  himself;  therefore  as  additional  to  the  pressing  the  cakes  are 
offered ; therefore  as  additional  to  the  pressing  he  should  partake  of  the 
cakes  ; verily  he  makes  a stay  in  himself,  and  the  Soma  does  not  flow  through 
him.  The  theologians  say,  ‘ Neither  by  Rc  nor  by  Saman  is  the  five  made 
up;  what  then  is  the  fivefold  character  of  the  sacrifice?’  Fried  grains, 
mush,  rice  grains,  the  cake,  clotted  milk,  thereby  the  five  is  made  up ; that 
is  the  fivefold  character  of  the  sacrifice. 


PRAPATHAKA  VI 

The  Exposition  of  the  Daksind  and  other  Offerings 

vi.  6.  1.  The1  sacrifices  with  the  gifts  are  offered  for  the  world  of  heaven. 
He  offers  with  two  (verses)  on  the  Garhapatya ; the  sacrificer  has  two  feet ; 
(verily  it  serves)  for  support.  He  offers  in  the  Agnidh’s  altar;  verily 
he  ascends  the  atmosphere.  He  approaches  the  Sadas;  verily  he  makes 
him  go  to  the  world  of  heaven.  He  offers  in  the  Garhapatya  with  verses 
addressed  to  Surya ; verily  he  makes  him  mount  yonder  world.  He  offers 
in  the  Agnldh’s  altar  with  a verse  containing  the  word  ‘ Lead  ’,  for  leading 
to  the  world  of  heaven.  ‘ Go  to  the  sky,  fly  to  heaven  (with  these  words) 
he  takes  out  the  gold  after  the  offering  [1]  ; verily  he  makes  him  go  to  the 
world  of  heaven.  ‘ With  my  form  I approach  your  form  he  says ; for  by 
his  form  he  approaches  their  form,  in  that  (he  approaches)  with  gold. 

‘ May  Tutha,  all  knowing,  allot  to  you  he  says  ; Tutha,  all  knowing,  was 
wont  to  allot  the  gifts  of  the  gods ; verily  thereby  he  divides  them.  ‘ This 
gift  of  thine,  0 Agni  [2],  cometh,  impelled  by  the  Soma’,  he  says,  for  his  gift 
comes  impelled  by  the  Soma.  * Lead  it  by  the  path  of  Mitra  ’,  he  says,  for 
atonement.  ‘Go  ye  on  by  the  path  of  holy  order,  of  brilliant  gifts’,  he 
says ; holy  order  is  truth ; verily  with  truth,  with  holy  order,  he  divides 
them.  ‘ Leading  prosperity  by  the  path  of  the  sacrifice  ’,  he  says,  for  the 
gifts  go  by  the  path  of  the  sacrifice.  ‘ May  I win  a Brahman  to-day  [3], 
a seer  and  sprung  from  seers  he  says ; the  learned  man  is  a Brahman,  a 

1 Cf.  KS.  xxviii.  4 ; KapS.  xliv.  4 ; MS.  iv.  8.  2,  3 ; £B.  iv.  3.  4.  6-22.  The  verses  commented 
on  are  in  TS.  i.  4.  43. 


vi.  6.  1 — ] The  Exposition  of  the  Soma  Sacrifice  [548 

seer  and  sprung  from  seers  ; therefore  he  says  thus.  £ Gaze  on  the  heaven, 
gaze  on  the  atmosphere’,  he  says;  verily  he  makes  him  go  to  the  world  of 
heaven.  ‘ Join  those  in  the  seat  he  says,  for  friendship.  ‘ Given  by  us. 
go  to  the  gods,  full  of  sweetness  ; enter  the  giver  he  says ; ‘ we  here  are 
givers;  do  ye  there  enter  us,  full  of  sweetness’  [4],  he  says  in  effect.  He 
gives  gold ; gold  is  light ; verily  he  places  light  before,  to  light  up  the 
world  of  heaven.  He  gives  to  the  Agnidh ; verily  he  delights  the  seasons 
headed  by  Agni ; he  gives  to  the  Brahman  priest,  for  instigation ; he  gives 
to  the  Hotr ; the  Hotr  is  the  self  of  the  sacrifice  ; verily  he  unites  the  self 
of  the  sacrifice  with  the  gifts. 

vi.  6.  2.  He1  offers  the  Samistayajuses,  for  the  completion  of  the  sacrifice. 
Whatever  is  harsh  or  injured  in  the  sacrifice,  what  he  passes  over,  what  he 
does  not  pass  over,  what  he  does  redundantly,  what  he  does  not  do,2  all  that 
he  propitiates  with  them.  He  offers  nine ; nine  are  the  breaths  in  man,  the 
sacrifice  is  commensurate  with  man ; all  the  sacrifice  he  delights  thus.  He 
offers  six  with  Res ; the  seasons  are  six ; verily  he  delights  the  seasons ; 
he  offers  three  with  Yajuses  [1]  ; these  worlds  are  three  ; verily  he  delights 
these  worlds.  ‘ O sacrifice,  go  to  the  sacrifice ; go  to  the  lord  of  the 
sacrifice  ’,  he  says ; verily  he  makes  it  go  to  the  lord  of  the  sacrifice. 
‘ Go  to  thine  own  birthplace  ’,  he  says ; verily  he  makes  it  go  to  his 
own  birthplace.  ‘ This  is  thy  sacrifice,  0 lord  of  the  sacrifice,  with  its 
utterance  of  hymns  and  producing  noble  heroes  ’,  he  says ; verily  he 
confers  strength  upon  the  sacrificer.  Vasistha  Satyahavya  asked3  Deva- 
bhaga, ‘ When  thou  didst  cause  to  sacrifice  the  Srnjayas,  with  many 
sacrificers,  didst  thou  cause  the  sacrifice  to  rest  upon  the  sacrifice  [2] 
or  on  the  lord  of  the  sacrifice  ? ’ He  replied,4  ‘ On  the  lord  of  the  sacrifice.’ 
‘ But  in  truth  Srnjayas  have  been  defeated  ’,  he  said,  ‘ the  sacrifice  should  have 
been  made  to  rest  on  the  sacrifice,  to  prevent  the  defeat  of  the  sacrificer.’ 
‘Ye  gods,  that  find  the  way,  finding  the  way,  go  on  the  way’,  he  says; 
verily  he  makes  the  sacrifice  to  rest  upon  the  sacrifice,  to  prevent  the 
defeat  of  the  sacrificer. 


1 Cf.  MS.  iv.  8.  4 ; <?B.  iv.  4.  4.  1-14.  The 

verses  commented  on  are  in  TS.  i.  4.  44. 

2 The  contrast  of  aiikaroti  and  napi  karoti  is 

curious:  the  comm,  illustrates  the  former 
by  the  performance  of  the  fourth  ( barhis ) 
Prayaga  at  the  Avabrthesti  contrary  to 

the  rule  that  in  the  case  that  fore-offer- 
ing is  not  used  ; the  latter  he  explains 
absurdly  as  the  omission  of  a prescribed 
element,  adding  that  api  is  kruratfindm 
samuccayarthah.  Probably  it  is  merely  an 
old  error  for  ati. 


3 The  alternatives  are  to  stop  at  h or  go  on 

with  i and  k,  which  are  clearly  one 
Mantra  only,  as  the  last  words  here 
prove.  Sayana,  however,  takes  the 
alternative  as  stopping  at  g,  which  has 
the  words  yajnapatim  gacha. 

4 Ho  is  Devabhaga,  and  the  next  sentence  is 

said  by  Vasistha  ; so  Bhask.  Delbriick 
( Vergl . Synt.  ii.  272)  takes  the  whole  as  the 
reply  of  Devabhaga  and  the  first  clause  as 
giving  the  reason  for  the  defeat  of  the 
Srnjayas,  but  this  is  less  probable. 


549] 


The  Final  Bath 


[ — vi.  6.  3 


vi.  6. 3.  He1  offers  the  Avabhrthayajuses;2  whatever  sin  he  has  committed  in 
the  year  before,  verily  that  thereby  he  propitiates.  He  goes  to  the  waters  for 
the  final  bath;  Varuna  is  in  the  waters;  verily  straightway  he  propitiates 
Varuna.  The  Raksases,  following  along  by  the  path,  seek  to  injure  the 
sacrifice ; the  Prastotr  follows  along  with  the  Saman,  the  slayer  of  Raksases  3 
is  the  Saman ; (verily  it  serves)  for  the  smiting  away  of  the  Raksases. 
Thrice  he  performs  the  finale ; these  worlds  are  three ; verily  from  these 
worlds  [1]  he  smites  away  the  Raksases.  Each  one  performs  the  finale ;. 
for  each  one  is  infested  by  the  Raksases,  for  the  smiting  away  of  the 
Raksases.  * King  Varuna  hath  made  a broad  (path)  he  says,  for  support. 
‘ A hundred  remedies  are  thine,  O king,  a thousand  ’,  he  says ; verily 
he  makes  medicine  for  him.  * The  noose  of  Varuna  is  overcome  ’,  he  says  ; 
verily  he  overcomes  the  noose  of  Varuna.  He  makes  offering  over  the 
strew,  for  the  support  of  the  oblations ; verily  also  he  offers  in  what  has  fire.4 
He  offers  the  fore-offerings  omitting5  that  to  the  strew  [2];  the  strew 
is  offspring;  verily  he  frees  offspring  from  Varuna’s  noose.  He  offers  the 
two  portions  of  butter;  verily  he  does  not  obstruct  the  two  eyes  of  the 
sacrifice.  He  sacrifices  to  Varuna;  verily  he  frees  him  from  Varuna’s 
noose.  He  sacrifices  to  Agni  and  Varuna;  verily  straightway  he  frees 
him  from  Varuna’s  noose.  He  offers  two  after-offerings,  omitting  that  to 
the  strew ; the  strew  is  offspring ; verily  he  frees  offspring  from  Varuna’s 
noose.  He  offers  four  fore-offerings  and  two  after-offerings ; they  make 
up  six,  the  seasons  are  six  [3]  ; verily  he  finds  support  in  the  seasons. 
‘ O bath,  0 flood  ’,  he  says  ; verily  he  propitiates  by  this  utterance  Varuna. 
‘ In  the  sea  is  thy  heart,  within  the  waters’,  he  says,  for  Varuna  is  in  the 
sea.  ‘ Let  the  plants  and  the  waters  enter  thee  ’,6  he  says ; verily  he 
unites  him  with  the  waters  and  the  plants.  ‘ Ye  divine  waters,  this  is  thy 
foetus  ’,  he  says ; that  is  according  to  the  text.  The  Soma  is  cattle  [4]  ; if 
he  were  to  partake  of  the  drops,7  he  would  be  possessed  of  cattle,  but 
Varuna  would  seize  him ; if  he  were  not  to  partake,  he  would  have  no 
cattle,  but  Varuna  would  not  seize  him ; he  should  touch  them  only,  he 


1 Cf.  KapS.  xlv.  5 ; MS.  iv.  8.  5 ; £B.  iv.  4.  5. 

1-22.  From  vdrtmana — cipakatyai  is  re- 
peated in  TA.  v.  9.  3,  4.  The  verses 
commented  on  are  in  TS.  i.  4.  45. 

2 i.  e.  the  sacrifices  of  the  Avabhrtha,  accom- 

panied by  Yajus  verses,  arvadnam  eka- 
hdyanat  shows  an  abl.  denoting  the  extent 
of  priority;  Delbrfick  ( Altind . Synt.  p.  113) 
ignores  this  usage. 

5  raksoha  can  be  masc.,  but  very  possibly  it  is 
really  the  form  of  the  neut.  pred. 

4 The  Darbha  shoot  has  fire  in  it : hence 


agnivati. 

5 There  are  usually  five,  but  now  only  four. 

6 This  is  not,  like  the  other  verses  cited,  in 

TS.  i.  4.  45. 

7 bhindunam  is  the  reading  of  the  MSS.  and 

is  clearly  correct ; it  is  found  also  in 
Ap£S.  xiii.  20.  11  ; B£S.  viii.  20  has 
bindun  in  Caland’s  text.  The  vindunam 
of  the  Bibl.  Ind.  ed.,  p.  718,  is  no  doubt  a 
blunder  ; the  comm,  has  bhidyata  iti  vin- 
davo  jalakandh.  See  also  TB.  ii.  1.  7.  Ip 
BR.  v.  289  ; Weber,  Ind.  Stud.  xiii.  107. 


vi.  6.  3 — ] 


The  Exposition  of  the  Soma  Sacrifice 


[550 


becomes  possessed  of  cattle,  Varuna  seizes  him  not.  ‘ The  noose  of  Varuna 
is  loosed  he  says  ; verily  is  he  freed  from  Varuna’s  noose.  They  advance 
without  looking  round,  for  concealment  from  Varuna.  ‘ Thou  art  fuel ; 
may  we  prosper  ’,  he  says ; verily  with  the  kindling-stick  they  approach 
the  fire  in  reverence.  ‘ Thou  art  brilliance ; grant  me  brilliance  ’,  he  says  ; 
verily  he  bestows  brilliance  upon  himself. 

vi.  6.  4.  With 1 the  wooden  sword  he  digs  up  the  altar,  with  the  axle  of 
a chariot  he  measures.  He  sets  up  the  sacrificial  post ; verily  gathering 
together  a threefold  bolt  he  hurls  it  at  his  foe,  to  lay  him  low.  If  he  were 
to  set  it  up  within  the  altar,  he  would  win  the  world  of  the  gods ; if 
outside  the  altar,  the  world  of  men ; he  sets  it  up  in  the  place  where  the 
altar  and  the  edge  (outside)  meet,  for  the  winning  of  both  worlds.  He 
should  set  (the  set)  up  with  the  lower  parts  alike  for  one  who  desires  the 
world  of  the  Pitrs,  with  the  girdle  part  alike  for  one  who  desires  the  world 
of  men,  with  the  top  pieces  alike  for  one  who  desires  power,  and  all  alike 
for  one  who  desires  support ; the  three  in  the  middle  alike  for  one  who 
desires  cattle ; for  through  them  [1]  cattle  attend  (on  him) ; verily  he 
becomes  possessed  of  cattle.  He  should  interlock2  the  others;  verily 
he  interlocks  him  with  offspring  and  cattle.  If  he  desire  of  a man, 
‘ May  he  be  liable  to  die  ’,  he  should  set  it  up  for  him  in  grave  fashion,3 
the  northern  half  the  higher,  then  (the  southern)  the  lower ; this  is  the 
grave  fashion;  he  for  whom  he  sets  it  up  thus  swiftly  dies.  For  him  who 
desires  the  heaven  he  should  set  it  up  with  the  southern  half  the  higher, 
then  the  (northern)  half  the  lower ; verily  the  sacrificer  makes  it  a ladder 
and  a bridge  to  attain  the  world  of  heaven  [2].  In  that  on  one  post  he 
twines  round  two  girdles,  therefore  one  man  wins  two  wives ; in  that  he 
does  not  wind  one  girdle  round  two  posts,  therefore  one  wife  does  not  find 
two  husbands.  If  he  desire  of  a man,  ‘ Be  a girl  born  to  him  ’,  he  should 
intertwine4  (the  girdles)  near  the  ends ; verily  a girl  is  born  to  him  ; if  he 
desire  of  a man,  ‘ Be  a son  born  to  him  ’,  he  should  cover  it  round  right  up 
to  the  end ; verily  a son  is  born  to  him  [3].  The  Asuras  drove  the  gods  to 
the  south,  the  gods  repelled  them  by  the  Upa9aya  (post) ; that  is  why  the 


1  Cf.  KS.  xxix.  8 ; MS.  iv.  7.  9 ; £B.  iii.  7.  1. 

22  ; 2.  1-8.  This  section  gives  the  pecu- 
liarities of  the  eleven  posts  which  may 

optionally  be  substituted  for  the  normal 
one ; see  Hillebrandt,  Rituallitteratur, 
pp.  136,137  ; Ap(JJS.  xiv.  5-7  follows  this 
closely,  and  cf.  B£S.  xvii.  11-16.  There 

are  two  more  posts,  the  Upa9aya,  which 
is  not  set  up,  and  the  Patnivata,  used  for 
an  offering  to  Tvastr  with  the  wives. 


2 i.  e.  make  them  touch  each  other. 

3 gartamitam  does  not  mean  1 in  eine  Grube 

versenkt  ’ as  taken  in  Pet.  Lexx.,  but  is 
clearly  a noun,  and  the  construction  is 
that  of  a cognate  accusative;  a grave  is 
constructed  sloping  to  the  south ; cf.  <pB. 
xiii.  8.  1.  7. 

4 Cf.  Schwab,  Das  altindische  Thierop/er,  p.  72, 

and  for  the  girdles,  above,  TS.  vi.  3.  4.  5,  6. 


551] 


The  Saci'iftcial  Posts  and  the  Victims  [ — vi.  6.  5 


Upa^aya  has  its  name.  In  that  the  Upafjaya  lies  near  (upaedye)  on  the 
south,  (it  serves)  to  drive  away  the  foe.  All  the  other  posts  have  victims 
(attached),  the  Upatyaya  has  none,  its  victim  is  the  sacrificer;  if  he  were  not 
to  indicate  (a  victim),  the  sacrificer  would  be  ruined.  ‘ N.N.  is  thy  victim  ’, 
(with  these  words)  he  should  indicate  whomsoever  he  hates ; whom  he 
hates  [4],  him  he  indicates  as  a victim  to  it.  If  he  hates  not,  ‘ The  mole 
is  thy  victim  ’,  he  should  say ; he  harms  not  domestic  nor  wild  animals. 
Prajapati  created  offspring  ; he  was  destitute  of  proper  food,  he  saw  this  set 
of  eleven,  and  therewith  he  won  proper  food.  In  that  there  are  ten  posts, 
the  Viraj  has  ten  syllables,  and  the  Viraj  is  food,  he  wins  proper  food  by  the 
Viraj  [5] ; thereby  he  milks  the  eleventh  breast  of  her.  In  that  the  set  of 
eleven  (is  set  up),  a thunderbolt  is  set  up  ; it  is  liable  to  crush  the  sacrifice 
face  to  face ; in  that  he  sets  up  (the  stake)  (for  Tvastr)  with  the  wives,1  (it 
serves)  to  establish  the  sacrifice  and  to  bind. 

vi.  6.  5.  Prajapati 2 created  offspring  ; he  thought  himself  emptied,  he  saw 
this  set  of  eleven  (victims),  with  it  he  bestowed  life,  power,  and  strength 
upon  himself  ; he  who  sacrifices  creates  as  it  were  offspring ; then  he  is  as 
it  were  emptied ; in  that  this  set  of  eleven  is  (offered),  with  it  the  sacrificer 
bestows  life,  power,  and  strength  upon  himself.  With  (the  victim)  for 
Agni  he  scatters,  with  that  for  Sarasvati  he  makes  a pairing,  with  that  for 
Soma  he  impregnates  seed  [1],  with  that  for  Pusan  he  propagates.  There 
is  one  for  Brhaspati ; Brhaspati  is  the  holy  power  (Brahman)  of  the  gods : 
verily  with  the  holy  power  (Brahman)  he  produces  offspring  for  him. 
There  is  one  for  the  All-gods ; offspring  are  connected  with  the  All-gods ; 
verily  he  produces  offspring  for  him.  By  that  for  Indra  he  wins  power,  by 
that  for  the  Maruts  the  people,  by  that  for  Indra  and  Agni  force  and  might. 
That  for  Savitr  is  for  instigation,  that  for  Varuna  to  free  oneself  from 
Varuna’s  (noose).  In  the  middle  he  offers  that  for  Indra ; verily  in  the 
middle  he  bestows  power  on  the  sacrificer  [2].  In  front  of  that  for  Indra 
he  offers  that  for  the  All-gods ; food  is  connected  with  the  All-gods ; verily 
he  puts  food  in  front ; therefore  food  is  eaten  in  front.  Having  offered 
that  for  Indra  he  offers  that  for  the  Maruts ; the  Maruts  are  the  people ; 
verily  he  fastens  the  people  to  him.  If  he  desire,  ‘ May  he  who  has 
attained  (power)  be  banished  ; may  he  who  is  banished  return  (to  power)  ’, 
in  the  place  of  that  for  Indra  he  should  offer  that  for  Varuna,  in  the  place 


1 Hardly  for  Agni  as  BR.  and  MW.  take  it. 

The  offering  is  given  to  Tvastr  (vi.  6.  6.  2); 
cf.  for  the  ordinary  rite,  Hillebrandt, 
Neu-  und  Vollmondsopfer,  pp.  154,  155 ; 
Schwab,  Das  altindische  Thieropfer,  p.  159. 

2 Cf.  KS.  xxix.  9 ; KapS.  xlvi.  2 ; MS.  iv.  7. 8 ; 

$B.  iii.  9. 1.  5-25.  This  section  gives  the 


eleven  victims ; cf.  B£S.  xvii.  13, 14,  where 
the  order  is,  on  the  north  the  victims 
for  Sarasvati,  Pusan,  the  All-gods,  Maruts, 
Savitr  ; on  the  south  those  for  Soma, 
Brhaspati,  Indra,  Indra  and  Agni, Varuna, 
with  that  for  Agni  in  the  centre. 


vi.  6. 5 — ] The  Exposition  of  the  Soma  Sacrifice  [552 

of  that  for  Varuna  that  for  Indra  [3].  He  who  has  attained  (power)  is 
banished,  he  who  is  banished  returns  (to  power).1  If  he  desire,  ‘ May  the 
people  fall  into  confusion  ’,  he  should  interchange  the  animals ; verily  he 
causes  the  people  to  fall  into  confusion.  If  he  should  offer  that  to  Varuna 
along  the  stream  of  the  waters,  Varuna  would  seize  his  offspring ; he  offers 
(the  victim)  facing  north  on  the  south  side2  against  the  stream  of  the  waters, 
to  prevent  Varuna  seizing  his  offspring. 

vi.  6.  6.  Indra  3 caused  Manu  to  sacrifice  with  his  wife  ; after  she  had  been 
encircled  with  fire  he  let  her  go ; therewith  Manu  prospered  ; in  that  he  lets 
go  (the  victim),  (for  Tvastr)  with  the  wives,  the  sacrificer  prospers  with  the 
prosperity  with  which  Manu  prospered.  From  what  is  unsupported  in 
the  sacrifice  the  sacrifice  comes  to  ruin ; as  the  sacrifice  comes  to  ruin  the 
sacrificer  comes  to  ruin  along  with  it ; in  that  he  completes  (the  offering) 
(for  Tvastr)  with  the  wives  with  butter,  (it  serves)  to  support  the  sacrifice, 
and  as  the  sacrifice  finds  support,  the  sacrificer  finds  support  along  with  it. 
The  offering  of  the  caul  [1]  has  been  performed,  the  offering  of  the  cow  is 
not  yet  over,  then  he  performs  (the  offering)  (for  Tvastr)  with  the  wives ; 
verily  he  performs  it  at  the  right  moment ; then  indeed  comes  the  conclusion. 
It  is  for  Tvastr;  Tvastr  of  the  seed  that  is  spilt  moulds  forms,  him  he 
sets  loose  as  a male  among  wives ; he  for  him  moulds  forms, 
vi.  6.  7.  They4  kill  the  Soma  in  that  they  press  it;  in  that  there  is 
(an  oblation)  of  Soma,  that  is  as  when  they  slay  for  the  dead  a barren  cow.5 
If  he  were  to  offer  in  the  northern  half  or  the  middle,  he  would  cause 
conflict  with  the  gods ; he  offers  on  the  southern  half ; this  is  the  quarter  of 
the  Pitrs  ; verily  in  their  own  quarter  he  propitiates  the  Pitrs.  They  give 
to  the  Udgatrs,  (the  oblation)  of  Soma  has  the  Saman  for  its  deity  ; whatever 


1 Cf.  the  strife  of  Varuna  and  Indra,  Mac- 

donell,  Vedic  Mythology,  pp.  65,  66. 

2 The  meaning  is  that  the  animal  to  Varuna 

is  offered  as  the  eleventh,  and  that  is 
on  the  south  side  of  the  middle  post 
(the  Agnistha).  As  the  posts  slope  off 
towards  the  north , the  offering  as  made  at 
the  northern  post  would  have  been  abhi- 
vahatcih,  ‘according  to  the  stream.’  The 
order  is  (Ap£S.  xiv.  6.  13-15)  that  to 
Agni  at  the  Agnistha,  then  north  one 
to  Sarasvati,  then  south  one  to  Soma, 
and  so  on,  ending  with  the  eleventh. 

3 Cf.  KS.  xxx.  1 ; KapS.  xlvi.  4 ; MS.  iv.  8.  1. 

In  £B.  i.  1.4.  16  there  is  a brief  allusion 

to  the  sacrifice  of  Indra’s  wife.  The 
section  gives  the  treatment  of  the  offer- 
ing to  Tvastr,  which  is  not  slain  but 


allowed  to  go  loose  after  the  Paryagni 
ceremony  is  over.  It  is  performed  after 
the  omentum  of  the  cow  ( vctfa ) is  offered, 
but  before  the  other  portions  are  dis- 
posed of.  The  Yupa  is  set  up  before 
the  (^alamukhlya,  without  a top,  navel- 
high,  on  unstrewn  ground,  and  the  vic- 
tim is  a hairy  uncastrated  tawny  bull ; 
see  Ap<pS.  xiv.  7.  12-18 ; B^S.  xvii.  15, 
where  the  victim  is  a goat. 

4 Cf.  KS.  xxix.  2,  4 ; KapS.  xiv.  3,  5,  6 ; MS. 

iv.  7.  2 ; 8.  6.  This  section  gives  some 
details  of  the  Soma  oblation,  the  offering 
of  ghee,  and  the  offering  of  a cow  ; see 
Ap<?S.  xiii.  13. 14-14.  4 ; M<?S.  ii.  6.  2.  1-8. 

5 For  this  offering  see  Hillebrandt,  Ritual- 

litteratur,  p.  88. 


553] 


The  Animal  Offerings  [ — v.  i.6.  8 

of  the  Saman  they  do  amiss,  that  is  the  atonement  for  it.  They  look  at 
[1]  (the  victim)  for  Soma  is  a purifier;  verily  they  purify  themselves. 
He  who  cannot  see  himself  would  be  dead.  Having  made  it  full  all  round,1 
he  should  look  at  (it),  for  in  it  he  sees  himself ; verily  also  he  purifies 
himself.  He  whose  mind  is  gone  should  look  at  (it),  (saying),  ‘ That  mind 
of  mine  which  hath  gone  away,  or  which  hath  gone  elsewhere,  by  means  of 
King  Soma,  we  keep  within  us’;2  verily  he  keeps  his  mind  in  himself  [2], 
his  mind  is  not  gone.  At  the  third  pressing  the  sacrifice  departs  from  him 
who  has  sacrificed  to  him  who  has  not  sacrificed  ; he  offers  ehee  with 

' o 

a verse  to  Agni  and  Visnu ; all  the  deities  are  Agni,  the  sacrifice  is  Visnu ; 
verily  he  supports  the  deities  and  the  sacrifice.  He  sacrifices  muttering, 
for  pairing.  The  theologians  say,  ‘ Mitra  appropriates  the  well-performed 
part  of  the  sacrifice,  Varuna  the  ill-performed;  where  then  is  the  sacrifice, 
and  where  the  sacrificer?  ’ In  that  he  offers  a cow  to  Mitra  and  Varuna, 
by  Mitra  [3]  he  propitiates  the  well-performed  part  of  the  sacrifice,  by 
Varuna  the  ill-performed ; the  sacrificer  is  not  ruined.  Even  as  men 
plough  the  field  with  the  plough,  so  do  the  Rc  and  the  Saman  plough 
the  sacrifice  ; in  that  he  offers  a cow  to  Mitra  and  Varuna,  verily  he  rolls 
a roller3  over  the  ploughed-up  sacrifice,  for  atonement.  The  metres  of 
him  who  has  sacrificed  4 are  worn  out,  the  cow  is  the  sap  of  the  metres ; 
in  that  he  offers  the  cow  to  Mitra  and  Varuna,  he  again  delights  the 
metres,  to  drive  away  weariness  ; verily  also  he  bestows  sap  upon  the  metres, 
vi.  6.  8.  The 5 gods  divided  up  power  and  strength ; what  there  was  left 
over  became  the  Atigrahya  cups,  and  that  is  why  the  Atigrahyas  have  their 
name.  In  that  the  Atigrahyas  are  drawn,  verily  thus  the  sacrificer  bestows 
upon  himself  power  and  strength,  brilliance  by  that  for  Agni,  power  by 
that  for  Indra,  splendour  by  that  for  Surya.  The  Atigrahyas  are  the 
support  of  the  sacrifice,  the  Prsthas  6 are  the  two  wheels  ; if  he  were  not  to 


1 abhidadim  is  supported  by  the  MSS.  ( °dadhim 

in  D is  a mere  slip),  and  the  comm, 
which  has  diyate  praksipyata  djyam  asminf 
carau  ; Ap£S.  xiii.  14.  3 : ujyendbhidadim 
krtvd.  The  subjects  are  the  Udgatrs, 
though  some  Sutras  .give  the  Adhvaryus, 
according  to  comm,  on  Ap.  xiii.  14.  2. 

2 In  KS.  and  MS.  yamdm  gatam  is  read. 

3 The  comm,  has  gomayddi  dravyam  for  mat- 

yam,  but  the  sense  ‘ roller  ’ is  no  doubt 
more  probable  ; cf.  PB.  ii.  9.  2. 

* This  is  not  a case  of  a participle  for  a finite 
verb,  but  it  is  a predicative  participle 
with  the  common  omission  of  the 
copula. 

34  [h.o.s.  19] 


5 Cf.  KS.  xxix.  7 ; KapS.  xlv.  8 ; MS.  iv.  7.  3 ; 

£B.  iv.  5.  4. 2-14.  The  Atigrahyas  are  here 
briefly  considered ; see  TS.  iii.  3.  1.  1,  2 ; 
5.  10.  1.  Ap.,  Bhar.,  and  Hiranyakeijin 
attach  them  to  the  Agrayana,  Baudh. 
xiv.  10  only  mentions  them  in  his  supple- 
mentary remarks,  while  £B.  only  admits 
them  in  the  Dvadacjahas  ; see  Caland  and 
Henry,  V Agnistoma,  p.  166  n.  The  TS. 
orders  it  as  part  of  the  Agnistoma  itself, 
as  well  as  in  the  Prsthya  Sadaha  and  the 
Vi9vajit. 

6 i.e.  the  six  Stotras.  The  reading  is  no 

doubt  pfsthye  na ; prsthena  in  Bibl.  Ind.  is 
a mere  blunder. 


vi.  6.  8 — ] The  Exposition  of  the  Soma  Sacrifice  [554 

draw  them  in  the  Prsthya  (rite),  the  Prsthas  would  destroy  the  sacrifice  in 
front;  if  he  were  to  draw  them  in  the  Ukthya  [1],  the  Atigrahyas  would 
destroy  the  sacrifice  behind ; but  they  should  be  drawn  in  the  Vhyvajit 
with  all  the  Prsthas,  so  that  the  sacrifice  may  have  all  its  strength. 
Prajapati  indicated  the  sacrifices  to  the  gods,  he  put  away  their  dear  forms, 
they  became  the  Atigrahyas ; ‘ Bodiless  is  his  sacrifice  ’,  they  say,  ‘ for 
whom  the  Atigrahyas  are  not  drawn.’  They  should  be  drawn  also  in  the 
Agnistoma,  so  that  the  sacrifice  may  have  its  body.  All  the  deities  were 
alike,  and  were  not  discriminated  ; these  gods  [2]  saw  these  cups  and  drew 
them,  Agni  that  for  Agni,  Indra  that  for  Indra,  Surya  that  for  Surya ; 
then  indeed  were  they  discriminated  from  the  other  gods ; he,  for  whom 
knowing  thus  these  cups  are  drawn,  is  discriminated  from  his  evil  foe. 
‘ These  worlds  must  be  made  full  of  light,  with  like  strength  ’,  they  say ; 
verily  with  that  for  Agni  he  bestows  light  on  this  world,  with  that  for 
Indra  on  the  atmosphere,  for  Indra  and  Vayu  are  yoke-fellows ; with  that 
for  Surya  on  yonder  world  [3]  he  bestows  light;  full  of  light  these 
worlds  become  for  him ; he  makes  them  of  like  strength.  Bamba1  and 
Vi9vavayasa  found  these  cups,  and  to  them  these  worlds,  the  distant  and 
the  near,  became  revealed ; to  him,  for  whom  knowing  thus  these  cups  are 
drawn,  these  worlds,  the  distant  and  the  near,  become  revealed, 
vi.  6.  9.  Whatever2  the  gods  did  at  the  sacrifice  the  Asuras  did.  The  gods 
caused  the  metres  and  the  pressings  to  find  support  in  the  Adabhya ; then 
the  gods  prospered,  the  Asuras  were  defeated ; he,  for  whom  knowing  thus  the 
Adabhya  is  drawn,  prospers  himself,  his  foe  is  defeated.  Because  the  gods 
deceived  the  Asuras  with  the  Adabhya  (undeceivable),  that  is  why  the 
Adabhya  has  its  name.  He  who  knows  thus  deceives  his  foe;  his  foe 
deceives  him  not  [1],  The  Adabhya  is  the  form  of  Prajapati,  called  the 
freer ; he  draws  from  (the  Soma)  which  is  tied  up,  for  freedom ; he  who 
knows  thus  is  set  free  from  his  evil  foe.  They  kill  the  Soma  in 
that  they  press  it ; in  the  slaying  of  the  Soma  the  sacrifice  is  slain,  with 
the  sacrifice  the  sacrificer.  The  theologians  say,  ‘ What  is  it  that  the 
sacrificer  does  in  the  sacrifice  whereby  he  goes  alive  to  the  world  of 
heaven  1 ’ The  Adabhya  is  the  taking  alive ; he  draws  from  (the  Soma) 
before  pressing;  verily  he  makes  him  go  alive  to  the  world  of  heaven. 


1 For  the  two  cf.  Vedic  Index,  ii.  60.  The 
comm.’s  version  Bambdf  ca  Vifvavayaf  ca 
devdh  is  ludicrously  wrong  ; Weber  notes 
that  lamba°  is  found  in  the  Gana  vanaspati 
to  Panini,  vi.  2.  140. 

* Cf.  KS.  xxx.  7 ; MS.  iv.  7.  7 ; £B.  xi.  6.  9. 
1-12.  For  the  verses  see  TS.  vi.  3.  3,  4. 


This  section  deals  with  the  Adabhya 
cup,  which  comes  before  the  Upan^u,  &c. 
(TS.  i.  4.  1).  Like  the  Aruju  (TS.  vi.  6. 
10)  it  is  not  an  essential  part  of  the  sac- 
rifice (Caland  and  Henry,  L’Agnittoma, 
p.  149  n.). 


555] 


The  Ahgu  and  Sodagin  Cups  [ — vi.  6.  1 1 

Now  they  break  the  sacrifice  asunder  when  they  make  it  find  support 
in  the  Adabhya ; he  lets  go  the  shoots,  for  the  continuance  of  the  sacrifice, 
vi.  6.  10.  The1  gods  drew  the  cups  in  a line;  Prajapati  saw  this  Ahqu, 
drew  it,  and  therewith  prospered.  Verily  he,  for  whom  knowing  thus 
the  An<?u  is  drawn,  prospers.  He  draws  from  (the  Soma)  when  it  has  been 
once  pressed,  for  once  he  prospered  thereby.  He  draws  with  the  mind, 
for  Prajapati  is  mind  as  it  were;  (verily  it  serves)  to  obtain  Prajapati. 
He  draws  with  (a  vessel)  of  Udumbara ; the  Udumbara  is  strength ; verily 
he  wins  strength ; it  has  four  comers ; verily  he  finds  support  in  the  quar- 
ters [1].  He  who  knows  the  foundation  of  the  A119U  becomes  possessed 
of  a foundation.  The  Saman  is  that  called  the  Vamadevya;  singing  in  his 
mind  that  foundation  he  draws ; verily  he  becomes  possessed  of  a foundation. 
If  the  Adhvaryu  were  not  to  make  a success  of  drawing  the  Arnju,  for  both 
the  Adhvaryu  and  the  sacrificer  would  it  go  ill ; if  he  were  to  make  a success, 
for  both  would  it  go  well ; he  draws  without  breathing ; this  is  its  success. 
He  breathes 2 over  gold ; gold  is  immortality,  breath  is  life ; verily  with 
life  he  quickens  immortality  ; it  is  of  a hundred  (Krsnalas)  in  weight,  man 
has  a hundred  (years  of)  life,  a hundred  powers ; verily  in  life,  in  power  he 
finds  support. 

vi.  6.  11.  Prajapati3  assigned  the  sacrifices  to  the  gods;  he  thought  himself 
emptied ; he  pressed  over  himself  the  power  and  strength  of  the  sacrifice 
in  sixteen  ways ; 4 that  became  the  Sodagin ; there  is  no  5 6 sacrifice  called 
Sodagin ; in  that  there  is  a sixteenth  Stotra  and  a sixteenth  Qastra,  therefore 
is  it  the  Sodagin,  and  that  is  why  the  Sodaijin  has  its  name.  In  that  the 
Sodagin  is  drawn,  so  the  sacrificer  bestows  power  and  strength  upon  himself. 
To  the  gods  the  world  of  heaven  [1]  did  not  become  manifest ; they  saw 
this  Sodagin,  and  drew  it ; then  did  the  world  of  heaven  become  manifest  to 
them  ; in  that  the  Sodagin  is  drawn,  (it  serves)  for  the  conquest  of  the  world 
of  heaven.  Indra  was  the  youngest  of  the  gods,  he  had  recourse  to  Prajapati, 


1 Cf.  KS.  xxix.  6 ; KapS.  xiv.  7 ; MS.  iv.  7.  7. 

For  the  verses  see  TS.  iii.  3.  3,  4.  This 
section  deals  with  the  Ahcju  cup. 

2 If  he  must  breathe,  that  is  to  say. 

3 Cf.  £B.  iv.  5.  3.  1-8  ; PB.  xii.  13.  1-33.  For 

the  Sodacjin  Graha  see  Ap£S.  xiv.  2. 3 seq., 
and  cf!  TS.  i.  4.  37-42. 

4 For  akkhidat  (read  in  AB.  ; akhkhidat  in 

CDW.)  cf.  TS.  ii.  1.  5.  1 ; 1.  4 ; a and  pra 
kkhidate  iv.  5.  9.  2 ; akkhidrd,  iii.  5.  8.  1. 
The  double  aspirate  must  be  rejected  ; 
see  TPr.  xiv.  8 with  Whitney’s  note  ; 
Weber,  Ind.  Stud.  xiii.  107. 

6 The  denial  of  the  Soda9in  as  a sacrifice  (viz. 


the  fourth  Sanstha)  is  very  strange,  as  in 
vii.4. 3. 5;  7.3 ; 10. 1 the  Soda^n  appears  as 
a full  Sanstha  ; cf.  Ind.  Stud.  ix.  120, 121 ; 
x.  352.  Yet  the  suggestion  of  Weber  that 
a polemic  against  the  view  is  meant  is 
supported  by  the  comm,  on  PB.  ix.  3.  1, 
and  the  comm,  here  has  sa  ca  somayaga- 
vyatirikto  yajnah  kcifcin  nutano  na.  Bhask. 
makes  sense  by  holding  the  sense  to  be 
that  this  is  the  only  Sodaijin.  Px-obably  the 
sense  is  merely  that  the  Soda5in  is  essen- 
tially a mere  variant  of  the  Agnistoma. 
But  to  read  sa  for  na  is  very  tempting 
and  the  sense  would  run  on  well  thus. 


[556 


vi.  6. 11 — ] The  Exposition  of  the  Soma  Sacrifice 

he  bestowed  on  him  the  Soda^in,  he  drew  it;  then  indeed  did  he  attain 
the  summit  of  the  gods ; he  for  whom  knowing  thus  the  Sodaijin  [2]  is 
drawn  attains  the  summit  of  his  equals.  He  draws  at  the  morning  pressing ; 
the  Soda^in  is  the  thunderbolt, the  morning  pressing  is  the  thunderbolt;  verily 
he  draws  it  from  its  own  birthplace.  At  each  pressing  he  draws ; verily 
from  each  pressing  he  produces  it.  At  the  third  pressing  he  should  draw  (it) 
for  one  who  desires  cattle ; the  Sodatpn  is  the  thunderbolt,  the  third  pressing 
is  cattle ; verily  by  means  of  the  thunderbolt  he  wins  for  him  cattle  from 
the  third  pressing.  He  should  not  draw  (it)  in  the  Ukthya  ; the  Ukthas  are 
offspring  and  cattle ; if  he  were  to  draw  (it)  in  the  Ukthya  [3],  he  would 
consume  his  offspring  and  cattle.  He  should  draw  (it)  for  one  who  desires 
cattle  in  the  Atiratra ; the  Soda^in  is  the  thunderbolt ; verily  having  won 
cattle  for  him  by  the  thunderbolt,  he  calms  them  later  with  (the  Qastras  of) 
the  night.1  He  should  also  draw  (it)  in  the  Agnistoma  for  a Rajanya,  for 
a Rajanya  sacrifices  desiring  distinction ; verily  in  the  day  rite  he  grasps 
a bolt  for  him,  and  the  bolt  kindles  him  to  prosperity,  or  it  burns  him ; 
the  twenty-onefold  is  the  Stotra  used,  for  support ; what  is  recited  has 
the  word  ‘ bay  ’ in  it ; 2 he  obtains  the  dear  abode  of  Indra  [4].  The 
smaller  metres  were  among  the  gods,  the  larger  among  the  Asuras;  the 
gods  recited  the  larger  metre  with  the  smaller  on  either  side  ; then  indeed 
did  they  appropriate  the  world  of  the  Asuras.  In  that  he  recites  the  larger 
metre  with  a smaller  metre  on  either  side,  verily  thus  he  appropriates  the 
world  of  his  foe.3 4  They  make  six  syllables  redundant ; the  seasons  are  six ; 
verily  he  delights  the  seasons.  They  place  four  in  front  [5] ; verily  he 
wins  four-footed  cattle ; two  last ; verily  he  wins  two-footed  (cattle) ; they 
make  up  an  Anustubh ; the  Anustubh  is  speech,  therefore  speech  is  the 
highest  of  the  breaths.  When  the  sun  is  half-set,  he  sets  about  the  Stotra 
of  the  Soda^n ; in  this  world  Indra  slew  Vrtra;  verily  straightway  he 
hurls  the  bolt  against  his  foe.  The  sacrificial  fee  is  a reddish-brown  horse ; 
that  is  the  form  of  the  bolt ; (verily  it  serves)  for  success. 


1 The  Atiratra  is  one  where  there  is  an  all- 

night  sitting  and  thirteen  extra  (^astras 
and  Stotras  in  addition  to  the  sixteen  of 
the  Soda^n  ; Caland  and  Henry,  L' Agni- 
stoma, p.  viii. 

2 The  £astra  begins  RV.  i.  84.  2 (TS.  i.  4.  38  a). 

3 The  9'as*,ra  contains  a variety  of  metres, 

RV.  i.  16.  1-3  (Gayatri),  i.  82.  1 and  3 and 

4 (Pankti),  viii.  12.  26-27  (Usnih) ; iii.  44. 
1-3  (Brhatl).  Of  these  the  Paiiktis  are 
surrounded  by  Gayatri  and  Usnih  verses. 
The  six  syllables  below  arise  from  the 


position  that  a set  of  28  + 38  + 30  syllables 
are  to  yield  32  + 32  + 32  ( = Anustubhs), 
i.  e.  add  4 to  the  first  and  2 to  the  last. 
The  Viharanaof  the  verses  into  Anustubhs 
is  described  in  A.9S.  vi.  3. 12,  13  : the  first 
Pada  of  the  Gayatri  is  followed  by  the 
first  of  the  Pankti ; the  second  by  the 
second,  the  third  by  the  third,  and  a 
fourth  half-verse  is  made  up  by  the  last 
two  Padas  of  the  Pankti,  i.e.  Gayatri  and 
Pankti  yield  a total  of  two  Anustubhs. 


KANDA  VII 


The  Explanation  of  the  Soma  Sacrifice  ( continued ) 


PRAPATHAKA  I 


The  One  Day  Sacrifices 


vii.  1.  1.  Production1  of  offspring  is  light.2  Agni  is  the  light  of  the  gods; 
the  Viraj  is  the  light  of  the  metres.  The  Viraj  of  speech  ends  in 
Agni  ;3  it  is  produced  according  to  the  Viraj.  Therefore  it  is  called 
light.  Two  Stomas  bear  the  morning  pressing,  like  expiration  and  inspira- 
tion ; two  the  midday  pressing,  like  eye  and  ear ; two  the  third  pressing, 
like  speech  and  support.  This  sacrifice  is  commensurate  with  man,  and  is 
perfect  [l].4 5  Whatever  desire  a man  has,  he  wins  by  it,  for  one  wins  all  by 
that  which  is  perfect.  By  means  of  the  Agnistoma  Prajapati  created  off- 
spring ; by  means  of  the  Agnistoma  he  grasped  them.  When  he  grasped  them 
the  mule  escaped.  Following  it  he  took  its  seed,  and  placed  it  in  the  ass. 
Therefore  the  ass  has  double  seed.  They  also  say,  ‘ He  placed  it  in  the  mare.’ 
Therefore  the  mare  has  double  seed.  They  also  say,  ‘ In  the  plants  [2]  he 
placed  it.’  Therefore  plants,  though  not  anointed,  glisten.6  They  also  say, 
‘ He  placed  it  in  offspring.’  Therefore  twins  are  born.  Therefore  the  mule 
has  no  offspring,  for  his  seed  has  been  taken  from  him.  Therefore  he  is  not 
suitable  for  the  sacrifice,0  but  is  suitable  if  there  is  a sacrifice  when  one 
gives  (to  the  priests)  all  one’s  goods  or  a thousand,  for  he  escaped.  He  who 
knowing  thus  sacrifices  with  the  Agnistoma  begets  unborn  offspring  and  grasps 
those  that  are  born.  Therefore  they  say,  ‘ It  is  the  best  of  sacrifices  [3].’ 
Prajapati  indeed  is  the  best,  for  he  sacrificed  with  it  first.  Prajapati7  desired, 

‘ May  I have  offspring.’  He  meted  out  the  Trivrt  from  his  mouth.  After 


1 This  section  declares  the  importance  and 

glory  of  the  Agnistoma,  the  first  form  of 
the  Jyotistoma.  Cf.  PB.  vi.  1.  1-12. 

2 i.  e.  among  men. 

3 i.  e.  because  the  last  Stotra,  the  Yajna- 

yajniya,  is  addressed  to  Agni  ; see  SV.  i. 
1.  1.  4.  1 ; ii.  1.  1.  20.  1.  See  for  the 
Stotras,  Eggeling,  SBE.  xxvi.  325,  n.  2 ; 
the  text  of  each  is  given  by  Caland  and 
Henry,  V Agnistoma. 

1 dsthuri  means  literally  ‘ not  having  a single 
horse’.  The  Vedic  chariot  required  two 
horses,  and  one  is  always  regarded  as 
inadequate.  Cf.  Vedic  Index,  ii.  221  seq. 

5 For  all  this  cf.  JB.  i.  67  ; Oertel,  Trans. 


Connect.  Acad.  xv.  175  seq.  The  translation 
here  follows  Geldner,  Ved.  Stud.  iii.  176, 
and  Oertel,  176,  n.  1,  who  compares 
samanjan  in  KV.  x.  45.  4.  The  version 
of  PW.  ‘the  wood  (axle)  of  the  chariot 
creaks  when  it  is  not  oiled  ’ is  certainly 
impossible.  The  plants  occur  in  MS.  i.  8. 2 ; 
KS.  vi.  2,  and  the  mention  of  them  here 
is  possibly,  as  Oertel  thinks,  interpolated. 

6 barhisi,  literally  ‘at  the  sacrificial  strew’, 

used  curiously  here  to  denote  an  ordinary 
sacrifice  as  opposed  to  an  extraordinary 
one. 

7 For  this  cf.  Muir,  Sanskrit  Texts,  i2.  15  seq. 


[558 


vii.  1. 1 — ] 


The  One  Day  Sacrifices 


it  the  god  Agni  was  created,  the  Gayatrl  metre,  the  Rathantara  Saman,  of 
men  the  Brahman,  of  cattle  the  goat ; therefore  are  they  the  chief,  for  they 
were  produced  from  the  mouth.  From  the  breast  and  arms  he  meted  out 
the  Pahcada9a  Stoma.  After  it  the  god  Indra  was  created,  the  Tristubh 
metre,  the  Brhat  [4]  Saman,  of  men  the  Rajanya,  of  cattle  the  sheep.  There- 
fore they  are  strong,  for  they  were  created  from  strength.  From  the 
middle  he  meted  out  the  Saptada9a  Stoma.  After  it  the  All-gods  as  deities 
were  created,  the  Jagatl  metre,  the  Vairupa  Saman,  of  men  the  Vai9ya,  of 
cattle  cows.  Therefore  are  they  to  be  eaten,  for  they  were  created  from 
the  receptacle  of  food.  Therefore  are  they  more  numerous  than  others,  for 
they  were  created  after  the  most  numerous  of  the  gods.  From  his  feet  he 
meted  out  the  Ekavir^a  Stoma.  After  it  the  Anustubh  metre  [5]  was 
created,  the  Vairaja  Saman,  of  men  the  Qudra,  of  cattle  the  horse.  Therefore 
the  two,  the  horse  and  the  Qudra,  are  dependent  on  others.  Therefore  the 
Qudra  is  not  fit  for  the  sacrifice,  for  he  was  not  created  after  any  gods.1 
Therefore  they  depend  on  their  feet,  for  they  were  created  from  the  feet. 
The  Trivrt  is  the  breaths  ; the  Pancada9a  the  half-months ; the  Saptada9a 
Prajapati ; 2 these  worlds  are  three  ; the  Ekavir^a  is  the  sun  yonder.  In  this 
they  rest,  in  this  they  find  support.  He  who  knows  thus  rests  on  this,  finds 
support  in  this. 

vii.  1.2.  At3  the  morning  pressing  he  keeps  glorifying  the  Trivrt  Stoma  by 
the  Gayatrl  metre  ; the  Pancada9a  Stoma  by  the  Trivrt,  which  is  splendour  ; 
the  Saptada9a  by  the  Paiicada9a  which  is  force  and  strength;  the  Ekavir^a 
by  the  Saptada9a  which  is  connected  with  Prajapati  and  causes  begetting. 
Yerily  thus  Stoma  glorifies  Stoma;  verily  also  Stoma  leads  Stoma  forth. 
As  many  as  are  the  Stomas,  so  many  are  desires,  so  many  the  worlds, 
so  many  the  lights ; verily  so  many  Stomas,  so  many  desires,  so  many 
worlds,  so  many  lights  does  he  win. 

vii.  1.  3.  The 4 theologians  say,  ‘He  indeed  would  really  sacrifice,  who  having 
sacrificed  with  the  Agnistoma  should  also  sacrifice  with  the  Sarvastoma.’ 
If  they  omit  the  Trivrt  Stoma,  then  his  vital  airs  are  omitted,  but  he 
who  offers  the  sacrifice  does  so  with  the  wish,  ‘ May  it5  be  in  my  vital 
airs.  If  they  omit  the  Pancada9<a  Stoma,  his  strength  is  omitted,  but 
he  who  offers  the  sacrifice  does  so  with  the  wish,  ‘May  it  be  in  my 


1 Muir  reads  anvasrjyanta,  but  the  sing,  is 

clearly  in  order,  and  is  supported  by  the 
comm.  here.  Bhaskara  points  out  that 
neither  the  horse  nor  the  (ludra  was 
created  along  with  the  deities. 

2 Cf.  PB.  iv.  6.  4. 

3 This  section  briefly  glorifies  the  four  Stomas 

of  the  Agnistoma. 


* This  section  is  intended  to  show  that  both 
the  Agnistoma  and  the  Atiratra,  which 
is  called  Sarvastoma,  as  having  all  the 
Stomas,  including  the  Trinava  and  the 
Trayastrir^a  as  well  as  the  ordinary  four, 
should  be  celebrated  (cf.  PB.  xx.  2.  11). 

5 i.  e.  the  sacrifice. 


559] 


The  Ahlna  Sacrifices  [ — vii.  1.  4 

strength.’  If  they  omit  the  Saptada<?a  Stoma  [1],  his  offspring  is  omitted, 
but  he  who  offers  the  sacrifice  does  so  with  the  wish,  ‘ May  it  be  in  my 
offspring.’  If  they  omit  the  Ekavirnja  Stoma,  his  support  is  omitted,  but 
he  who  offers  the  sacrifice  does  so  with  the  wish,  ‘May  it  be  in  my 
support.’  If  they  omit  the  Trinava  Stoma,  his  seasons  and  the  strength  of 
the  Naksatras  are  omitted,  but  he  who  offers  the  sacrifice  does  so  with  the 
wish,  ‘May  it  be  in  my  seasons  and  the  strength  of  the  Naksatras’1  [2]. 
If  they  omit  the  Trayastrir^a  Stoma,  his  deities  are  omitted,  and  he  who 
offers  the  sacrifice  does  so  with  the  wish,  ‘ May  it  be  in  my  deities.’  He 
who  knows  the  lowest  of  the  Stomas  attaining  the  first  place,2  obtains  him- 
self the  first  place.  The  Trivrt  is  the  lowest  of  Stomas,  the  Trivrt  occupies 
the  first  place.  He  who  knows  thus  obtains  the  first  place. 


The  Exposition  of  the  Sattras 


The  Ahlna  Sacrifices 


vii.  1.  4.  The3  Angirases  performed  a sacrificial  session.  They  went  to  the 
world  of  heaven.  Of  them  Havismant  and  Haviskrt  were  left  behind. 
They  desired,  ‘ May  we  two  go  to  the  world  of  heaven.’  They  two  saw  this 
two-night  rite,  they  grasped  it,  and  sacrificed  with  it.  Then  they  went  to 
the  world  of  heaven.  He,  who  knowing  thus  offers  the  two-night  sacrifice, 
goes  to  the  world  of  heaven.  They  went  with  the  first  day  and  arrived 
with  the  second  [1].  The  first  day  is  the  Abhiplava,4  the  second  the  com- 
plete ( gati ).  The  first  day  is  the  Jyotistoma  form  of  the  Agnistoma  ;5  with 
it  he  wins  splendour.  The  second  day  is  an  Atiratra  with  all  the  Stomas,  that 
he  may  obtain  all  and  win  all.  On  the  first  day  the  Saman  is  in  the  Gayatri 


1 The  Naksatras  are  twenty-seven  and  so  are 
connected  with  the  Trinava  Stoma  where 
the  Stotriyas  are  made  to  be  twenty- 
seven  in  number.  For  the  connexion  of 
the  seasons  and  the  Stoma  cf.  PB.  iv.  1. 
10 ; for  the  naksatriyu  viraj  cf.  TB.  i.  5. 
1,  2;  iii.  1.  1-6 £A.  ii.  16. 

4 This  is  a reference  to  the  fact  that  in  the 
Atiratra  there  is  in  the  last  Sandhistotra 
the  Trivrt  as  the  final  element ; PB.  ix. 
1.  28 ; 2.  4. 

3 Cf.  PB.  xx.  11.  1-11,  which  covers  the  same 
ground  in  less  detail. 

■*  The  Abhiplava  Sadaha  is  a principal  element 
of  a Sattra  or  sacrificial  session  : it  con- 
sists of  a period  of  six  days  in  which  are 

recited  alternatively  the  Brhat  and  the 
Rathantara  Samans,  as  opposed  to  the 
Prsthya  Sadaha  where  there  is  a daily 


change  of  Saman.  Here  Abhiplava  ap- 
plies to  the  first  day  of  a two  days’ 
festival.  Cf.  Caland  and  Henry,  L’ Agni- 
stoma, p.  x,  and  see  BQS.  xvi.  24. 

5 Jyotistoma  is  more  properly  the  generic 
term  which  includes  all  the  varieties, 
Agnistoma,  Ukthya,  Sodayin,  Atiratra, 
Aptoryama,  Atyagnistoma,  Vajapeya. 
The  Agnistoma,  the  simplest  form,  has 
twelve  (Jlastras  and  twelve  Stotras.  The 
Atiratra  is  more  complicated  and  has 
twenty-nine.  The  comm,  on  PB.  thinks 
that  the  Jyotistoma  includes  the  Agni- 
stoma because  it  has  fifteen  Stotras  (i.  e. 
he  takes  it  as  an  Ukthya).  Here  it  has 
its  specific  sense  of  a special  form  of 
Agnistoma  with  a peculiar  arrangement 
of  the  Stomas,  for  which  see  TS.  vii.  2. 
4.  2;  4.  11.  1,  2. 


vii.  1.  4 — ] 


The  Ahlna  Sacrifices  [560 

(metre).  The  Gayatri  is  brilliance  and  splendour;  verily  he  bestows  brilliance 
and  splendour  on  himself.  On  the  second  day  (the  Saman)  is  in  the  Tristubh 
metre.  The  Tristubh  is  force  and  strength;  verily  he  bestows  force  and 
strength  on  himself.  The  Saman  on  the  first  day  [2]  is  the  Rathantara.1 
The  Rathantara  is  this  (earth) ; verily  he  stands  firm  on  this  (earth).  (The 
Saman)  on  the  second  is  the  Brhat.  The  Brhat  is  yonder  (sky) ; verily  he 
stands  firm  on  yonder  (sky).  They2 3  say,  ‘Where  are  the  Jagati  and  the 
Anustubh  ? ’ On  the  first  day  the  Saman  is  that  of  Vikhanas ; verily  he 
does  not  leave  the  Jagati.  On  the  second  it  is  the  Sodafjin  ; verily  he  does 
not  leave  the  Anustubh.  Then  they  say,  ‘ If  the  days  fall  in  the  same  half- 
month, then  the  strength  of  one  day  only  will  belong  to  the  rite.’  The  first 
day  takes  place  on  the  night  of  new  moon ; the  second  on  the  next  day , s 
verily  the  days  fall  on  separate  half-months,  and  have  the  several  strengths. 
The  first  day  has  Havismant,  the  second  Haviskrt  in  the  finale,  for  support.4 
vii.  1.  5.  This5  was  in  the  beginning  the  waters,  the  ocean.  In  it  Prajapati 
becoming  the  wind  moved.  He  saw  her,  and  becoming  a boar  he  seized 
her.  Her,  becoming  Viijvakarma,  he  wiped.  She  extended,  she  became  the 
earth,  and  hence  the  earth  is  called  the  earth  (lit.  ‘the  extended’).  In  her 
Prajapati  made  effort.  He  produced  the  gods,  Yasus,  Rudras,  and  Adityas. 
The  gods  said  to  Prajapati,  ‘ Let  us  have  offspring.’  He  said  [1],  ‘ As  I have 
created  you  by  penance,  so  seek  ye  offspring  in  penance.’  He  gave  to  them 
Agni  as  a support,  saying,  ‘ Strive  with  that  support.’  They  strove  with 
Agni  as  a support.  After  a year  they  produced  one  cow.  They  gave 
it  to  the  Yasus,  Rudras,  and  Adityas,  saying  * Guard  it.’  The  Vasus, 
Rudras,  and  Adityas  guarded  it.  It  produced  for  the  Vasus,  Rudras, 
and  Adityas  (each)  three  hundred  and  thirty-three  [2].  Thus  she 
became  the  thousandth.  The  gods  said  to  Prajapati,  ‘ Cause  sacrifice  to  be 
made  to  us  with  a thousand.’  He  caused  sacrifice  to  be  made  by  the  Vasus 
with  the  Agnistoma.  They  won  this  world  and  gave  (the  thousandth). 


1 For  the  Samans  prescribed  cf.  Ap£S.  x.  2. 

6,  7. 

2 They  wish  to  have  the  metres,  Jagati  and 

Anustubh,  and  so  use  the  Vaikhanasa 
Saman  (SV.  i.  3.  2.  1.  1)  which  is  in  the 
Brhatl  metre  and  4 Brhatls  = 3 Jagatls, 
which  gives  the  Jagati  metre.  The 
Anustubh  is  also  worked  out  of  the 
Sodaijin  Saman,  the  Gaurivita  (SV.  i.  2. 
2.  3.  4),  which  is  properly  a Gayatri. 

3 Here  the  half-month  ends  apparently  with 

the  now  moon,  and  the  new  half-month 

begins  with  the  day  after  new  moon,  tlio 
amunta  system  of  later  times,  if  tlio  half- 


months are  also  in  different  months,  but 
the  purnimanta  if  not ; Thibaut,  Ind.  Ant. 
xxiv.  88. 

4  The  Nidhana  is  the  finale  of  a Saman,  the 
parts  being  Prastava,  Udgitha,  Prati- 
hara,  Upadrava,  and  Nidhana  (CU.  ii.  2-7  ; 
AB.  iii.  2.  12  ; AA.  ii.  3.  4,  &c.).  For  the 
Samans  of  Havismant  and  Haviskrt  cf. 
SV.  ii.  1.  2.  16  and  ii.  1.  1.  15;  Uha 
Gana,  xi.  2.  8 and  7 ; PB.  xx.  11.  3. 

15  In  vii.  1.  5-7  the  Gargatriratra,  or  three- 
night  feast  of  Garga,  is  described.  5 con- 
tains a legend  in  explanation  of  it.  Cf. 
PB.  xx.  14-16  ; B^S.  xvi.  25-27. 


561] 


The  Triratra  of  Garga 


[ — vii.  l.  5 


He  caused  sacrifice  to  be  made  by  the  Rudras  with  the  Ukthya.  The)'  won 
the  atmosphere  and  gave  (the  thousand).  He  caused  sacrifice  to  be  made 
by  the  Adityas  with  the  Atiratra.  They  won  yonder  world,  and  gave  (the 
thousand).  Now  the  atmosphere  [3]  was  broken.  Therefore  the  Rudras 
are  murderous,  for  they  have  no  support.  Therefore  they  say,  ‘ The  mid- 
most day  of  the  three-day  night  is  not  fixed ; for  it  was  moved.’  The 
Ajya  (Qastra)  of  the  midmost  day  is  in  the  Tristubh  metre.  He  recites  the 
Sariiyana1  hymns,  then  recites  the  Soda^n,  that  the  day  may  be  made  firm 
and  be  not  loose.  Therefore  in  the  three-night  rite,  the  first  day  should  be 
an  Agnistoma,  then  an  Ukthya,  then  an  Atiratra,  for  the  separation  of  these 
worlds.  On  each  day  in  succession  he  gives  three  hundred 2 continuously 
[4],  for  the  continuance  of  these  worlds.  He  should  not  break  the  decades  3 
lest  he  should  thus  destroy  the  Viraj.  Nowfor  the  thousandth  Indra  and  Visnu 
strove.  Indra  reflects,  ‘ By  this  Visnu  will  appropriate  all  the  thousand.’ 
They  made  arrangement  as  to  it,  Indra  got  two-thirds,  Visnu  the  remaining 
third;  verily  the  fact  is  recorded  in  the  verse,4 *  ‘Ye  twain  have  conquered.’ 
It  is  the  Achavaka  [5]  who  recites  this  verse.  Now  (some  say),  ‘ The  thou- 
sandth is  to  be  given  to  the  Hotr  ’ ; what  is  left  over,  is  left  over  for  the 
Hotr ; 6 the  Hotr  is  the  receiver  of  what  has  not  been  taken.  Then  others 
say,  ‘ It  is  to  be  given  to  the  Unnetr.’  This  is  left  over  of  the  thousand, 
and  the  Unnetr  is  the  one  of  the  priests  who  is  left  over.  Then  some  say, 
‘ It  is  to  be  given  to  all  those  who  have  a place  in  the  Sadas.’6  Then 
some  say,  ‘ It  should  be  driven  away  and  allowed  to  wander  at  will.’  Then 
some  say,  ‘ It  is  to  be  given  to  the  Brahman  and  the  Agnidh  [6],  two  shares 
to  the  Brahman  and  the  third  to  the  Agnidh.  For  the  Brahman  is  con- 
nected with  Indra,  the  Agnidh  with  Visnu ; (verily  the  division  is)  just  as  they 


1 ddfatayydm  prasiddhdni  according  to  the 

comm.,  but  what  precisely  is  meant  he 
does  not  explain,  because  he  probably 
did  not  know.  Conceivably  the  reading 
may  be  an  error  for  sampatani  (p  and  y, 
t and  n are  easily  confused  in  certain 
forms  of  writing),  but  it  is  not  likely. 
The  Sampata  hymns  are  known  e.  g.  in 
AB.  iv.  30 ; vi.  18,  &c.  They  mean 
hymns  which  occur  in  contiguity  in  the 
text,  and  samyana  might  have  a similar 
sense.  Bhask.  gives  no  help. 

2 The  meaning  must  be  333,  for  the  thou- 

sandth is  referred  to  below  and  there 
can  be  little  doubt  that  the  300  is  merely 
a brachylogy. 

3 He  takes  the  cows  by  tens  from  the  south 

side  of  the  Yedi  to  the  north  between  the 

hall  and  the  Sadas.  The  odd  three  go 

35  [h.o.s.  is] 


with  the  last  of  the  thirty-three  sets  of 
ten  (comm.). 

4 RV.  vi.  69.  8 ; see  above,  TS.  iii.  2.  11.  2; 

below,  vii.  1.  6.  7. 

5 The  iti  here  ends  the  quotation,  but  it  is 

reasonable  to  suppose  that  the  next  words 
also  are  intended  to  express  the  views 
of  the  theologians  who  give  the  view 
mentioned.  So  in  the  next  sentence. 
It  must,  however,  be  assumed  that  in 
giving  the  view  the  text  also  adopts  it  as 
the  reason. 

6 The  term  must  mean  the  seven  who  have 

Dhisnyas  in  the  Sadas,  viz.  Hotr,  Maitra- 
varuna,  Brahmanacchansin,  Potr,  Nestr, 
Achavaka,  Agnldhra,  and  the  Sadasya 
proper,  where  such  a priest  is  recog- 
nized, as  by  the  Kausltakins. 


vii.  l.  5 — ] 


[562 


The  Ahina  Sacrifices 

two  agreed  upon.  Then  some  say,  ‘ The  one  which  is  beautiful  and  of  varied 
colour  is  the  one  to  be  given.’  Then  others  say,  * The  one  which  has  two 
colours  and  on  either  side  is  spotted  is  the  one  to  be  given  for  the  gaining 
of  a thousand.  That  indeed  is  the  march  of  the  thousand  ( sahdsrasyayana ). 
There  are  a thousand  Stotriyas,  a thousand  gifts  (to  the  priests) ; the  world 
of  heaven  is  measured  by  a thousand ; (verily  it  serves)  for  the  winning  of 
the  heavenly  world. 

vii.  1.  6.  Soma1  found  a thousand;  Indra  discovered  it  after  him.  Yama 
approached  them  and  said  to  them,  ‘ May  I have  a share  too  in  it.’  They 
said  to  him,  ‘ Be  it  so.’  Yama  saw  in  one  of  the  (cows)  strength.  He  said 
to  them,  ‘ This  one  has  the  strength  of  the  thousand,  this  be  mine,  the  rest 
yours.’  They  said,  ‘ We  all 2 see  that  in  this  one  is  strength  [1].  Let  us 
each  have  a portion.’  So  they  took  shares  in  the  one.  They  put  her  into 
the  waters,  saying,  ‘ Come  out  for  Soma.’  She  came  out  in  the  shape  of  a 
red3  brown  cow  of  one  year  old,  together  with  three  hundred  and  thirty- 
three.  Therefore  let  one  buy  the  Soma  with  a red  brown  cow  one  year 
old.  He,  who  knowing  thus  buys  the  Soma  with  a red  brown  cow  one  year 
old,  buys  the  Soma  with  three  hundred  and  thirty-three  [2]  and  sacrifices 
with  Soma  for  which  he  has  paid  a good  price.  They  put  her  into  the 
waters,  saying,  ‘ Come  out  for  Indra.’  She  came  out  in  the  shape  of  a red 
draught  animal  with  good  characteristics,  destroying  foes,  together  with 
three  hundred  and  thirty- three.  Therefore  one  should  give  a red  draught 
animal  with  good  characteristics,  destroying  foes.  He  who  knowing  thus 
gives  a red  draught  animal  with  good  characteristics,  destroying  foes,  gives 
her  as  three  hundred  and  thirty- three  [3].  They  put  her  into  the  waters, 
saying,  'Come  out  for  Yama.’  She  came  out  in  the  shape  of  an  aged, 
stupid,  utterly  bad4  animal,  together  with  three  hundred  and  thirty-three. 
Therefore  one  should  offer  as  the  funeral  cow  one  that  is  aged,  stupid, 
utterly  bad.  If  a man  knowing  thus  offers  a cow  that  is  aged,  stupid, 
utterly  bad,  as  the  funeral  cow,  she  becomes  for  him  in  yonder  world  three 


1 Cf.  PB.  xxi.  1.  1-8,  and  for  §§  6-8  see  also 

£B.  iv.  5.  8. 1-16  ; Ap£S.  xxii.  16  ; K£S. 
xiii.  4.  15-26. 

2 The  reading  of  sarvam  of  one  MS.  used  by 

Weber  here  (C)  is  not  of  any  consequence. 
sarve  is  clearly  right. 

s C again  differs  from  the  received  text  in 
reading  here  and  below  rohini,  a variant 
of  no  weight,  pihgala  the  comm,  explains 
as  referring  to  the  eyes,  and  this  is  pro- 
bably correct ; cf.  (IB.  iii-  3.  1.  14 ; 
Hillebrandt,  Ved.  Myth.  i.  27,  n.  1.  The 
real  sense  of  vartraghnl  below  is  of  course, 


‘belonging  to  Vrtrahan  ’,  but  the  comm, 
and  the  text  alike  probably  felt  it  rather 
as  ‘ slayer  of  foes  ’,  treating  vdrtra  as 
a derivative  of  Vrtra,  ‘ foe  \ 

4 tajjaghanya  seems  to  have  this  rather  curious 
sense.  The  conj.  tajag-(g)hany&  is  con- 
ceivable, but  not  likely  (cf.  Wackernagel, 
Altind.  Gramm.  II.  i.  191  seg.),  though  it 
would  suit  well  enough  the  anustarani, 
the  cow  used  at  the  sacrificial  burning 
of  the  dead  man.  Cf.  Hopkins,  IVans. 
Connect.  Acad.  xv.  45,  n.  2. 


563] 


The  Characteristics  of  the  Soma  Coiv  [ — vii.  1.6 

hundred  and  thirty-three.  Speech  is  the  thousandth.  Therefore  [4]  a 
boon  must  be  given ; for  she  is  a boon,  and  when  she  is  given  she  is  a 
thousand.  Therefore  one  must  not  accept  a boon  ; for  she  is  a boon  ; verily 
he  would  be  accepting  a thousand.  Let  him  say,  ‘ She  is  a boon  and  of 
another,1  4 Let  this  be  mine  ’ ; verily  he  avoids  accepting  a thousand.  She 
should  be  spotted  on  either  side.  They  say,  ‘ Let  her  be  spotted  on  one 
side  only;  spotted  is  the  thousand  on  the  other  side.’1 2  The  one  for  a 
boon  [5]  should  be  beautiful,  perfect  in  form  ; for  she  is  a boon;  (verily  it 
serves  for)  prosperity.  Leading  her  round  to  the  north  of  the  Agnldh’s 
place  he  makes  her  smell  the  wooden  tub  near  the  Ahavaniya  fire,  saying,3 

4 Smell  the  tub,  O great  one,  with  broad  stream  rich  in  milk ; 

Let  the  drops  enter  thee  as  the  streams  the  ocean  ; 

Give  me  a share  in  a thousand,  with  offspring,  with  cattle ; 

Let  wealth  again  visit  me.’ 

Verily  he  unites  him  with  offspring,  with  cattle,  with  wealth  [6].  He 
becomes  rich  in  offspring,  in  cattle,  in  wealth,  who  knows  thus.  Having 
gone  round  the  Agnldh’s  place  with  her,  he  should  offer  in  front,  while  the 
cow  stands  facing  (him),  saying,4 * 

4 Ye  twain  have  conquered  ; ye  are  not  conquered  ; 

Neither  of  the  two  of  them  hath  been  defeated  ; 

Indra  and  Visnu  when  ye  contended, 

Ye  did  divide  the  thousand  into  three.’ 

The  thousand  is  divided  into  three  parts  at  the  three-night  festival ; verily 
he  makes  her  possessed  of  a thousand,  he  makes  her  the  measure  of  a 
thousand  [7].  He  offers  to  her  forms ; verily  he  unites  her  with  her 
forms.  Rising  up  he  mutters  in  her  ear,6 

4 O Ida,  Ranti,  Aditi,  Sarasvatl,  Priya,  Preyasl,  Mahl,  Vi$rutl, 

These,  O inviolable  one,  are  thy  names  ; 

Proclaim  me  among  the  gods  as  a doer  of  good  deeds.’ 

Verily  she  proclaims  him  among  the  gods,  and  the  gods  take  note  of  him. 


1 Rather  ‘of’  than  ‘to’  in  all  probability. 
See  Keith,  JRAS.  1910,  p.  1321. 

5 Bhask.  explains  parastat  itarasmin  bhage  sa- 
hasrabhutam  etam  fuklam  syat ; ubhayam 
idath  tulyam  tasyas  sahasrena  tulyatvad  ity 
enam  asyas  stutih. 

3 See  VS.  viii.  42  : a jighra  kaldfam  mahy  a tvd 

vifantv  indavah;  punar  urja  ni  vartasva  sa 

n ah  sahasram  dhuksvorudhdrd  pdyasvafi  punar 


md  vifatad  rayih. 

4 RV.  vi.  69.  8 ; see  TS.  iii.  2.  11.  2. 

6 According  to  the  comm,  this  means  he  offers 
to  rohini,  &c.  Perhaps  it  really  refers  to 
the  forms  subsequently  enumerated. 

6 The  list  in  VS.  viii.  2,  3 is  : ide  rante  havye 
kdmye  candre  jyote  ’dite  sdrasxati  mahi 
vifruti. 


[564 


vii.  1.  7 — ] 


The  Ahlna  Sacrifices 


vii.  1.  7.  By1  the  thousandth  the  sacrifice  goes  to  the  world  of  heaven.  She 
makes  him  go  to  the  world  of  heaven.  ‘ Do  thou  make  me  go  to  the  world 
of  heaven  he  says  ; verily  she  makes  him  go  to  the  world  of  heaven.  ‘ Do 
thou  make  me  go  to  the  world  of  light  he  says ; verily  she  makes  him  go 
to  the  world  of  light.  ‘ Do  thou  make  me  go  to  all  holy  worlds  he  says ; 
verily  she  makes  him  go  to  all  holy  worlds  [1].  ‘ Do  thou  make  me  go  to 

a secure  place,  with  offspring  and  cattle,  let  wealth  again  visit  me  (he 
says) ; verily  she  establishes  him  with  offspring  and  cattle  in  wealth.  Rich 
in  offspring,  cattle,  and  wealth  he  becomes  who  knows  thus.  He  should 
give  her  to  the  Agmdh,  or  the  Brahman,  or  the  Hot  or  the  Udgatr,  or  the 
Adhvaryu.  In  giving  her,  he  gives  a thousand.  A thousand  he  accepts 
who  not  knowing  [2]  accepts  her.  He  should  accept  her,  (saying),  ‘ Thou 
art  one,  not  a thousand.  Thee  as  one  I accept,  not  a thousand ; come  to 
me  as  one,  not  as  a thousand  ’ ; verily  he  who  knows  thus  accepts  her  as 
one,  not  as  a thousand.  ‘ Thou  art  gentle,  resting  well,  auspicious  ; come 
to  me  as  gentle,  well  resting,  auspicious,’  [3]  he  says ; verily  she  becoming 
gentle,  well  resting,  auspicious,  comes  to  him,  and  harms  him  not.  The 
theologians  say,  ‘ Does  the  thousandth  follow  the  thousand  1 or  the  thou- 
sand the  thousandth  V If  he  were  to  let  her  go  to  the  east,  the  thousandth 
would  follow  the  thousand ; now  the  thousand  has  no  understanding,  and 
would  not  recognize  the  world  of  heaven.  He  lets  her  go  to  the  west ; the 
thousand  follow  after  her.  She  knowing  goes  to  the  world  of  heaven.  He 
lets  her  go  towards  the  sacrifices2  Quickly  a thousand  springs  up.  The 
(thousandth)  is  the  last  to  be  taken,  but  the  first  to  go  to  the  gods, 
vii.  1.  8.  Atri3  gave  offspring  to  Aurva  who  was  desirous  of  children.  She 
deemed  herself  empty,  without  strength,  weak,  worn  out.  He  saw  the  four- 
night  rite ; he  grasped  it,  and  sacrificed  with  it.  Then  indeed  were  four 
sons  born  for  him,  a good  Hotr,  a good  Udgatr,  a good  Adhvaryu,  a good 
councillor.4  He,  who  knowing  thus  offers  the  four-night  rite,  has  four  sons 
born  for  him,  a good  Hotr,  a good  Udgatr,  a good  Adhvaryu,  a good 
councillor.  The  Pavamana  (Stomas)  which  are  twenty-fourfold5  are  splen- 


1 Cf.  Ap(JJS.  xxii.  16.  10  seq. 

s This  refers  to  the  sending  of  the  cow  to  the 
fold  ( gostha ) of  the  sacrificer  : Ap£S.  xxii. 
16.  16.  He  buys  it  oif  with  a gold  piece 
(f atamana)  and  lets  it  go. 

3 Cf.  PB.  xxi.  9.  2.  This  is  the  rite  called 

the  Caturatra  of  Atri ; see  B£S.  xvi.  28. 

4 su-sabheya  may  refer  either  to  skill  in 

council  or  merely  to  elegance  of  de- 
meanour in  society  ; cf.  Vedic  Index,  ii. 
426,  427.  But  the  former  reference  is  in 
this  connexion  far  the  more  probable. 


6 i.  e.  where  the  Stotriya  (strophe)  verses  are 
made  into  twenty-four  : L^S.  iv.  4.  1 ; 
vi.  8.  9.  The  Pavamana  songs  are  three- 
fold, in  the  morning  (Bahispavamiina), 
midday,  and  evening  (Arbhavapava- 
mana),  accompanying  the  purifying  of 
the  Soma.  The  Caturvir^a  is  one  of  the 
many  forms  of  reciting  Stotras,  or  Stomas, 
produced  by  the  repetition  of  the  verses 
of  the  text  (three  in  number).  See 
Eggeling,  SBE.  xxvi.  308,  309. 


565] 


The  Caturdtras  of  Atri  and  Jamadagni  [ — vii.  1.  10 


dour  [1]  ; the  increasing  Stomas1  are  prosperity.  Atri  who  had  faith  as  his 
deity  and  offered  sacrifices  was  not  visited  by  the  four  strengths,  brilliance, 
power,  splendour,  food.2  He  saw  these  four  Soma  libations  with  the  four 
Stomas  ; he  grasped  them  and  sacrificed  with  them.  He  won  brilliance  with 
the  first,  power  with  the  second,  splendour  with  the  third,  food  with  the 
fourth.  He,  who  knowing  thus,  grasps  the  four  Soma  libations  with  the 
four  Stomas  and  sacrifices  with  them,  wins  brilliance  with  the  first,  power 
with  the  second,  splendour  with  the  third,  food  with  the  fourth.  With  the 
success  which  Atri  had,  the  sacrificer  prospers. 

vii.  1.  9.  Jamadagni,3  desiring  prosperity,  sacrificed  with  the  four-night 
rite.  He  prospered  therein,  and  accordingly  the  twTo  descendants  of 
Jamadagni  are  not  seen  as  grey-haired.4  That  prosperity  is  his  who 
knowing  thus  offers  the  four-night  rite.  On  the  Upasads  offerings  of  the 
sacrificial  cake  are  made.  The  sacrificial  cake  is  cattle ; verily  he  wins 
cattle.  The  sacrificial  cake  is  food  ; verily  he  wins  food.  An  eater  of  food 
and  owner  of  cattle  he  becomes  who  knowing  thus  offers  the  four-day  rite, 
vii.  1.  10.  The5  year  was  alone  in  the  world.6  He  desired,  ‘May  I create 
the  seasons.’  He  saw  this  five-night  rite ; he  grasped  it  and  sacrificed  with 
it.  Then  indeed  he  created  the  seasons.  He  who  knowing  thus  offers  the 
five-night  rite  gains  offspring.  The  seasons  being  created  were  not  distin- 
guished. They  saw  this  five-night  rite.  They  grasped  it  and  sacrificed 
with  it.  Then  they  were  distinguished7  [1].  He  who  knowing  thus  offers 
the  five-night  rite  is  distinguished  from  the  enemy  that  hates  him. 
Sarvaseni  Qauceya8  desired,  ‘ May  I be  rich  in  cattle.’  He  grasped  this 
five-night  rite  and  sacrificed  with  it.  Then  indeed  he  obtained  a thousand 
cattle.  He  who  knowing  thus  offers  the  five-night  rite  obtains  a thousand 
cattle.  Babara  Pravahani 9 desired,  ‘ May  I be  a speaker  of  speech.’  He 
grasped  the  five-night  rite  [2]  and  sacrificed  with  it.  Then  indeed  he 


1 The  Stomas  are  called  udydntah  because  the 
number  of  verses  increases ; they  are 
Trivrt  (9),  Pancadaija  (15),Saptada9a  (17), 
Ekavih<ja  (21),  Trinava  (27 ),  Trayastrin^a 
(33).  According  to  the  comm,  on  the  first 
day  of  this  rite,  Trivrt,  Pancadaija,  and 
Saptada9a  are  used  for  the  three  Pava- 
manas  ; on  the  second  Pancadaga,  Sapta- 
da9a,  and  Ekavii^a,  and  so  on. 

9 Literally  ‘food  eating’.  Cf.  AA.  i.  1.  2. 

3 Cf.  PB.  xxi.  10.  5-10.  This  is  the  Caturatra 

of  Jamadagni. 

4 The  comm,  explain  that  father  and  son  (for 

the  dual) — i.  e.  as  many  as  two — are  never 

poor  among  the  Jamadagnis.  PB.  has 

Aurvau,  and  so  refers  to  a definite  pair, 

who  seem  to  be  meant  as  having  had 


eternal  youth  and  never  to  have  become 
grey-headed. 

5 There  is  no  parallel  in  the  other  texts  ; see 

B<?S.  xvi.  29. 

6 iddm  here  as  after  has  practically  an  ad- 

verbial sense. 

7 See  Keith,  JRAS.  1914,  p.  631. 

8 Son  of  Sarvasena,  and  of  £uci,  according  to 

the  comm. 

9 Son  of  Pravahana  is  clearly  the  sense. 

But  Satyavrata  Sami^ramin  quotes  (labara 
Svamin  on  Jaimini  Sutra , i.  1.  31,  as 
arguing  that  no  Pravahana  is  known, 
and  that  it  is  therefore  an  epithet  from 
pra  and  vah.  More  happy  is  ^abara  in 
his  remark  that  Babara  is  onomatopoetic 
( fabddnukrti ). 


[566 


vii.  l.  10 — ] The  Alvina  Sacrifices 

became  a speaker  of  speech.  He,  who  knowing  thus  offers  the  five-night 
rite,  becomes  a speaker  of  speech,  and  men  call  him  ‘ lord  of  speech  The 
four-night  rite  is  incomplete ; the  six-night  rite  is  redundant ; the  correct 
sacrifice  is  the  five-night  rite.  He  who  knowing  thus  sacrifices  with  the 
five-night  rite  sacrifices  with  the  correct  sacrifice.  The  (sacrifices)  last  five 
nights ; the  year  consists  of  five  seasons  [3]  ; verily  he  stands  firm  in  the 
year  with  its  five  seasons.  Again  the  Pankti  has  five  elements,  the  sacrifice 
is  fivefold  ; verily  he  wins  the  sacrifice.  There  is  an  Agnistoma 1 charac- 
terized by  the  Trivrt  (Stoma) ; vei'ily  he  wins  brilliance.  There  is  a Panca- 
da9a  (Stoma) ; verily  he  wins  power.  There  is  a Saptada9a  (Stoma),  for 
the  obtainment  of  food ; verily  also  he  gains  offspring  by  reason  of  it. 
There  is  an  Agnistoma  with  the  Pancada9a  (Stoma),  for  the  gaining  of 
Prajapati ; (it  has)  the  characteristics  of  the  Mahavrata,  for  the  gaining 
of  food.  There  is  a V^vajit  Atiratra,  with  all  the  Prstha  (Stotras),  for  the 
winning  of  all. 


The  Horse  Sacrifice  (continued) 


vii.  i.  11.  a On2  the  instigation  of  god  Savitr,  I take  thee  with  the  arms  of  the 
Alvins,  with  the  hands  of  Pusan. 

6 This  bond  of  order  they  grasped 

At  their  assemblies  in  ages  gone  by,  the  sages  ; 

Therewith  the  gods  mastered  the  pressed  (juice), 

In  the  Saman  of  order  declaring  the  stream.3 
c Thou  art  surrounding  ; thou  art  the  world  ; thou  art  the  restrainer  ; 
thou  art  the  supporter;  do  thou  go,  with  the  cry  of  ‘Hail!’  to  Agni 
Vaifvanara,  the  extending. 

d Thou  art  the  restrainer,4  the  ruler  on  earth  ; thou  art  the  restrainer 
who  dost  restrain  ; thou  art  the  supporter  who  dost  support. 

c For  ploughing  thee ! For  comfort  thee ! For  wealth  thee ! For 
increase  thee  ! 

/ For  earth  thee ! For  the  atmosphere  thee  ! For  sky  thee ! 
g For  being  thee  ! For  not  being  thee  ! For  the  waters  thee ! For 
the  plants  thee ! For  all  creatures  thee  ! 


1 The  five  days  are  now  characterized  by  the 

five  Stomas  used.  The  last  one  is  an 
Atiratra  Viijvajit,  in  which  all  the  six 
Prsthya  Samans  are  used,  Rathantara, 
Brhat,  Vairupa,  Vairaja,  (^akvara,  and 
Raivata.  Cf.  B£S.  xvi.  29. 

2 Cf.  KSAyvamedha,  i.  2 ; VS.  xxii.  1-3. 

For  the  Brahmana  see  TB.  iii.  8.  3.  2-6, 

and  for  g,  7.  3.  The  Adhvaryu  takes  up 
with  a the  rope  which  acts  as  a halter, 
addresses  it  with  b , and  puts  it  over  the 


horse  with  c — apparently  to  the  end  of  d, 
as  the  Sutra  does  not  quote  the  other 
part  of  the  text ; see  Ap£S.  xx.  8.  3-6  ; 
B£S.  xv.  6,  and  cf.  M^S.  ix.  2.  1 ; KQS. 
xx.  1.  27,  28 ; e-g  accompany  no  doubt 
the  sprinkling  of  the  horse  ; cf.  for  / 
Ap^S.  xx.  6.  8,  and  for  e-g  B^S.  xv.  7. 

3 See  TS.  iv.  1.  2,  n.  6. 

4 The  sense  is  clear  ; there  is  no  reference  to 

glory. 


567] 


The  Uddrava  Offerings 


[ — vii.  l.  14 


vii.  1.  12.  a Many1  through  thy  dam,  powerful  through  thy  sire,  thou  art  a horse, 
thou  art  a steed,  thou  art  a runner,  thou  art  a male,  thou  art  a strong  horse, 
thou  art  a racer,  thou  art  powerful,  thou  art  a stallion,  thou  art  heroic- 
hearted  ; ‘ goer  is  thy  name  ; do  thou  follow  the  course  of  the  Adityas. 

b To  Agni  hail ! Hail  to  Indra  and  Agni ! Hail  to  Prajapati ! Hail 
to  the  All-gods  ! Hail  to  all  the  deities  ! 

c Here  is  support,2  hail ! Here  is  keeping  apart,  hail ! Here  is  joy, 
hail ! Here  is  delight,  hail ! 

d Thou  art  becoming ; to  being  thee,  to  what  is  becoming  thee,  to 
what  shall  be  thee  ! To  all  beings  thee ! 

e O gods  that  guard  the  quarters,  do  ye  guard  for  the  gods  for 
sacrifice  this  horse  duly  besprinkled, 
vii.  1.  13.  To3  the  going  hail ! 

To  the  advancing  hail ! 

To  the  running  hail ! 

To  him  after  he  hath  run  hail  ! 

To  the  crying  of  * shoo  ’ hail ! 

To  him  over  whom  is  cried  ‘ shoo  ’ hail ! 

To  him  who  hath  moved  hail ! 

To  him  who  hath  moved  forward  hail 

To  him  springing  forward  hail ! 

To  him  jumping  away  hail ! 

To  him  who  advanceth  hail ! 

To  him  who  advanceth  forward  hail ! 

To  all  hail ! 

vii.  1.  14.  To4  Agni  hail ! 

To  Soma  hail ! 

To  Vayu  hail ! 

To  the  joy  of  the  waters  5 hail ! 


1  Cf.  KSAijvamedha,  i.  3 ; MS.  iii.  12.  4 ; 
VS.  xxii.  19.  For  the  Brahmana  see 

TB.  iii.  8.  9.  1-3  ; 17.  1 ; 9.  19.  1 ; £B. 
xiii.  1.  6.  1,  2.  According  to  Ap£S.  xx. 
5.  9 the  Adhvaryu  makes  the  sacrificer 
say  a into  the  right  ear  of  the  horse, 
then  offers  the  Purvahomas  with  b ; with 
c lets  the  horse  go,  and  with  d confides  it 

to  the  care  of  the  Ratnins  for  guardian- 
ship ; with  e are  said  four  Mantras  for 
the  offerings  called  Dbrti  in  the  four 
feet  of  the  horse.  Cf.  M^S.  ix.  2.  1 ; 
KgS.  xx.  2.  18-3.  4 ; BgS.  xv.  6 and  7 

agrees  as  to  a (the  last  sentence  is  used 

for  adoration),  d,  and  e (save  that  the 
horse  is  handed  over  to  the  gods,  not  the 
Ratnins),  but  6 is  used  earlier  for  five 


Purastadbhaga  offerings  ; c is  used  for 
the  Dhrti  offerings  which  precede  the 
other  parts  (a,  d,  e). 

2 Repeated  in  full  at  vii.  1.  18  i-m  ; 4. 17  e-h. 

3 Cf.  KSA9vamedha,  i.  4 ; MS.  iii.  12.  3 ; VS. 

xxii.  7,  8.  For  the  Brahmana  see  TB.  iii. 
8.  17.  1.  These  Mantras  accompany  the 
thirteen  Uddrava  offerings ; see  ApgS. 
xx.  11.  2 ; BgS.  xv.  6. 

4 Cf.  KSA9vamedha,  i.  5 ; MS.  iii.  12.  2 ; 

VS.  xxii.  6.  For  the  Brahmana  see  TB. 
iii.  8.  17.  1 ; £B.  xiii.  1.  3.  3.  The 
Mantras  accompany  the  Purvahomas ; 
see  ApgS.  xx.  20.  3 ; KgS.  xx.  2.  3 ; 
BgS.  xv.  6. 

3 Parjanya,  according  to  the  comm. 


vii.  l.  14—] 


The  Horse  Sacrifice 


[568 


To  Savitr  hail ! 

To  Sarasvatl  hail ! 

To  Indra  hail ! 

To  Brhaspati  hail ! 

To  Mitra  hail ! 

To  Varuna  hail ! 

To  all  hail ! 

yii.  1.  15.  To1  earth  hail ! 

To  atmosphere  hail ! 

To  sky  hail ! 

To  the  sun  hail  ! 

To  the  moon  hail ! 

To  the  Naksatras  hail ! 

To  the  eastern  quarter  hail ! 

To  the  southern  quarter  hail ! 

To  the  western  quarter  hail ! 

To  the  northern  quarter  hail ! 

To  the  zenith  hail ! 

To  the  quarters  hail ! 

To  the  intermediate  quarters  hail ! 
To  the  half-years 2 hail ! 

To  the  autumns  hail ! 

To  the  days  and  nights  hail ! 

To  the  half-months  hail ! 

To  the  months  hail ! 

To  the  seasons  hail ! 

To  the  year  hail ! 

To  all  hail ! 

vii.  1.16.  To 3 Agni  hail ! 

To  Soma  hail ! 

To  Savitr  hail ! 

To  Sarasvatl  hail ! 

To  Pusan  hail ! 

To  Brhaspati  hail ! 

To  the  joy  of  the  waters  hail ! 

To  Vayu  hail ! 

To  Mitra  hail ! 

1 Cf.  KSAijvamedha,  i.  6 ; MS.  iii.  12.  7,  8 ; 

VS.  xxii.  27,  28.  For  the  Bralunana  see 
TB.  iii.  8.  17.  1.  These  Mantras  end  the 
Purvahomas  ; see  Ap<JS.  xx.  20.  4 ; B9S. 
xv.  20. 

2 The  comm,  explains  that  Sama  denotes 

a solar,  £arad  a lunar,  and  Saiiivatsara 


a Naksatra  year ! 

3 Cf.  KSA<jvamedha,  i.  7 ; MS.  iii.  12.  5 ; 
VS.- xxii.  27  ; above  14.  For  the  Brah- 
mana see  TB.  iii.  8.  6.  8 ; 17.  1.  This  is 
the  Mantra  section  for  the  Purvadiksii  ; 
see  Ap£S.  xx.  20.  4,  and  cf.  BfS.  xv.  18, 
20,  24. 


The  Diksas 


[ — vii.  1.  is 


569] 


To  Varuna  hail ! 

To  all  hail ! 

vii.  1.  17.  To1  earth  hail! 

To  atmosphere  hail ! 

To  sky  hail ! 

To  Agni  hail ! 

To  Soma  hail ! 

To  the  sun  hail ! 

To  the  moon  hail ! 

To  the  day  hail ! 

To  the  night  hail ! 

To  the  straight  hail ! 

To  the  good  hail ! 

To  fair  dwelling  hail ! 

To  hunger  hail ! 

To  satisfaction  2 hail ! 

To  disease  hail ! 

To  snow  hail ! 

To  ice  hail ! 

To  heat  hail ! 

To  the  wild  hail ! 

To  heaven  hail ! 

To  the  world  hail ! 

To  all  hail ! 

vii.  1. 18.  a Thou3  hast  come  into  being  by  the  toil,  the  work  of  the  gods  ; thou 
art  the  way  of  holy  order.  With  the  Vasus,  the  gods,  as  deity,  with  the 
Gayatrl  metre  I'yoke  thee,  with  the  spring  season  as  oblation  I consecrate 
thee. 

b With  the  Kudras,  the  gods,  as  deity,  with  the  Tristubh  metre,  I yoke 
thee  ; with  the  summer  season  as  oblation  I consecrate  thee. 

c With  the  Adityas,  the  gods,  as  deity,  with  the  Jagatl  metre,  I yoke 
thee ; with  the  rainy  season  as  oblation  I consecrate  thee. 

d With  the  All-gods  as  deity,  with  the  Anustubh  metre,  I yoke  thee 
[1]  ; with  the  autumn  season  as  oblation  I consecrate  thee. 

e With  the  Angirases,  the  gods,  as  deity,  with  the  Pankti  metre,  I yoke 
thee ; with  the  winter  and  cool  seasons  as  oblation  I consecrate  thee. 

/ I have  mounted  upon  consecration,  the  wife  of  holy  order,  with  the 


Cf.  KSAijvamedha,  i.  8.  For  the  Brahma na 
see  TB.  iii.  8.  17.  2.  These  are  the 
Mantras  of  the  EkavincinI  Dlksa  ; see 
Ap?S.  xs.  20.  5 ; B9S.  xV.  13,  20.’ 

Bhask.  and  C and  D of  Weber's  MSS.  read 
the  form  as  dfitimnt ; the  comm,  has  afiti- 
36  [h.o.s.  19] 


mafabdena  ksunnivarakam  afitrfabdatvam 
abhidhiyate. 

3 Cf.  KSAcvamedha,  i.  9.  For  the  Brahmana 
see  TB.  iii.  8.  17.  2.  This  section  gives 
the  Mantras  of  the  seasonal  consecrations ; 
see  ApQS.  xx.  20.  6 ; B9S.  xv.  13,  20. 


vii.  1. 18 — ] 


The  Horse  Sacrifice  [570 

Gayatri  metre  and  holy  power ; holy  order  have  I placed  upon  truth ; 
truth  have  I placed  upon  holy  order. 
g The  great.1 
h The  protecting.1 

i-m  Here  is  support,  hail ! Here  is  keeping  apart,  hail ! Here  is  joy, 
hail ! Here  is  delight,  hail ! 2 
vii.  1.  19.  To 3 the  sounding  of  ‘ Im  ’ hail ! 

To  him  over  whom  1 Im  ’ is  sounded  hail ! 

To  him  neighing  hail ! 

To  him  neighing  down  hail ! 

To  him  snorting  hail ! 

To  him  snorting  forth  hail ! 

To  the  smell  hail ! 

To  what  is  smelt  hail ! 

To  expiration  hail ! 

To  cross-breathing  hail ! 

To  inspiration  hail ! 

To  him  being  bound  hail ! 

To  him  after  being  bound  hail ! 

To  him  being  untied  hail ! 

To  him  untied  hail ! 

To  him  about  to  run  hail ! 

To  him  having  run  hail ! 

To  him  about  to  rest  hail ! 

To  him  having  rested  hail ! 

To  him  about  to  go  to  rest  hail ! 

To  him  going  to  rest  hail ! 

To  him  having  gone  to  rest  hail ! 

To  him  about  to  sit  down  hail ! 

To  him  sitting  down  hail ! 

To  him  having  sat  down  hail ! [1] 

To  him  about  to  stand  hail ! 

To  him  who  is  standing  hail ! 

To  him  who  hath  stood  hail ! 

To  him  about  to  go  down  hail ! 

To  him  going  down  hail ! 

To  him  having  gone  down  hail ! 


1 Found  in  full  above  in  TS.  i.  5.  11  s and  t ; 

in  Pratika  also  at  vii.  4.  17  i and  k. 

2 See  above,  TS.  vii.  1.  12  c,  below,  4.  17  e-h. 

3 Cf.  KSAijvamedha,  i.  10  ; MS.  iii.  12.  3 ; 

VS.  xxii.  7,  8.  In  the  Brahmana  (see 
TB.  iii.  8.  17)  this  section  is  passed  over 
without  remark  here,  but  it  appoars  in 


iii.  8.  8.  1 as  the  ‘ movements  of  the 
horse  ’,  a series  of  Stomas,  and  it  is  pre- 
scribed after  TS.  vii.  1.  13  in  Ap£S.  xx.  6. 
3,  and  before  vii.  8.  17.  Cf.  also  K<J!S.  xx. 
3.  3 ; BgS.  xv.  6 ( afilim  afvacarildny  upa- 
juhoti),  before  the  offering  to  Svistakrt, 
and  20. 


571]  The  Oblations  to  the  Movements  of  the  Horse  [ — vii.  1. 19 

To  him  about  to  lie  hail ! 

To  him  lying  hail ! 

To  him  who  hath  lain  hail ! 

To  him  about  to  close  the  eyes  hail  ! 

To  him  closing  the  eyes  hail ! 

To  him  having  closed  the  eyes  hail ! 

To  him  about  to  sleep  hail ! 

To  him  who  hath  slept  hail ! 

To  him  about  to  wake  hail ! 

To  him  awakening  hail ! 

To  him  who  hath  awakened  hail ! 

To  him  about  to  become  awake  hail ! 

To  him  becoming  awake  hail ! 

To  him  who  hath  become  awake  hail ! 

To  him  about  to  hear  hail ! 

To  him  hearing  hail ! 

To  him  who  hath  heard  hail ! 

To  him  about  to  look  hail ! [2] 

To  him  who  is  looking  hail ! 

To  him  who  hath  looked  hail ! 

To  him  who  is  about  to  go  out  hail ! 

To  him  going  out  hail  ! 

To  him  who  hath  gone  out  hail ! 

To  him  about  to  roll  about  hail ! 

To  him  rolling  about  hail ! 

To  him  who  hath  rolled  about  hail ! 

To  him  about  to  get  up  hail ! 

To  him  getting  up  hail ! 

To  him  who  hath  got  up  hail  ! 

To  him  about  to  shake  himself  hail ! 

To  him  shaking  himself  hail ! 

To  him  wTho  hath  shaken  himself  hail ! 

To  him  about  to  step  out  hail ! 

To  him  stepping  out  hail ! 

To  him  who  hath  stepped  out  hail ! 

To  him  who  is  about  to  rush  hail ! 

To  him  who  is  rushing  hail ! 

To  him  who  hath  rushed  hail ! 

To  him  about  to  scratch  hail  l 
To  him  scratching  hail ! 

To  him  having  scratched  hail ! 

To  him  about  to  rub  hail  l 
To  him  rubbing  hail ! 


[572 


vii.  i.  19—] 


The  Horse  Sacrifice 


To  him  who  hath  rubbed  hail ! 

What  he  eateth,  to  that  hail ! 

What  he  drinketh,  to  that  hail ! 

To  what  he  evacuateth,  to  that  hail ! 

To  the  dung  he  maketh  hail ! 

To  seed  hail ! 

To  offspring  hail ! 

To  begetting  hail ! 

To  all  hail ! 1 

vii.  1.  20.  a To 2 Agni  hail ! To  Vayu  hail ! To  Surya  hail ! 

b Thou  art  holy  order,  thou  art  the  holy  order  of  holy  order  ; thou  art 
truth,  thou  art  the  truth  of  truth  ! 

c Thou  art  the  path  of  holy  order,  the  shadow  of  the  gods,  the  name  of 
immortality  ; thou  art  truth,  thou  art  Prajapati.3 4 
d When  on  him  as  on  a steed  in  swift  movements, 

The  folk  of  the  sky  vie  with  the  sun  ; 

Choosing  the  waters  the  sage  becometh  pure, 

Like  a beast  the  busy  guardian  that  goeth  around. * 


PRAPATHAKA  II 
The  Ahlna  Sacrifices  ( continued) 
vii.  2.  1.  The5  Sadhyagods,  desirous  of  heaven,  saw  this  (rite)  of  six  nights. 
They  grasped  it,  and  sacrificed  with  it.  Then  indeed  did  they  go  to  the 
world  of  heaven.  Those,  who  knowing  thus  perform  (the  rite)  of  six 
nights,  go  to  the  world  of  heaven.  (The  rite)  of  six  nights  is  a Sattra  of 
the  gods,  for  these  Prsthas  are  obvious.6  Those,  who  knowing  thus 
perform  (the  rite)  of  six  nights,  mount  evidently  upon  the  gods.  (The  rite) 


1 as  is  explained  as  ksanamdtram  padasamkoca 

dsanam,  and  cankram  is  given  the  force  of 
mandagamana,  which  is  rather  doubtful. 
ni-kas  is  referred  to  rubbing  itself  on  the 
post  or  so  on.  MS.  and  VS.  have  him- 
kardya,  the  usual  form. 

2 Cf.  KSA9vamedha,  i.  11.  For  the  Brahmana 

see  TB.  iii.  8.  17.  2.  The  section  ac- 
companies in  Ap£S.  xx.  11.  7 an  offering 
before  the  Aptls  (TS.  vii.  5.  19)  ; cf.  B£S. 
xv.  6 ( agvasya  sdvitrdni). 

3 It  is  not  probable  that  it  means  ‘ It  is  true 

that  thou  art  Prajapati  ’. 

4 Cf.  RV.  ix.  94.  1,  which  has  dhiyah  surge 

nd  kaviyan  (also  a denom.  from  kavi), 
and  for  pagum  nd,  vrajam  nd,  but  ends  pagu 

vardhandya  manma.  The  sense  in  both 
cases  is  very  obscure,  and  the  version 


given  above  is  little  more  than  the 
comm.  KS.  has  pagun  and  kaviyan.  For 
pdrijma  cf.  Geldner,  Ved.  Stud.  ii.  225. 

6 In  vii.  2.  1-10  the  question  of  Sattras  is 
again  taken  up,  beginning  with  certain 
Ahinas,  not  properly  called  Sattras  at 
all.  For  this  1 Sattra  ’ cf.  especially  the 
passages  describing  the  Sarasvatl  sacri- 
fices in  PB.  xxv.  10.  6,  19,  21  ; K£S. 
xxiv.  5.  2(5-28  ; 6.  15,  16 ; LQS.  x.  15. 
9-14 ; 17.  4-9 ; A9S.  xii.  6 ; 99S.  xiii. 
29.  7-9 ; 20-23 ; Ap£S.  xxiii.  12.  4-13.  15  ; 
BQS.  xvi.  29,  30  ad  fin.  For  § 1 cf. 
Ap^S.  xxii.  22.  1-3  ; B£S.  xvi.  29,  30. 

6 A Sattra  in  the  proper  sense  a Sadratra  is 
not,  but  the  essence  of  the  Dvftdaij&ha 
Sattra  is  the  Prsthya  Sadaha  and  the 
Sadratra  has  that. 


573] 


[ — vii.  2.  2 


The  Sadrdtra 


is  of  six  nights;  the  seasons  are  six,  the  Prsthas  are  six  [1]  ; verily  by  the 
Prsthas  they  mount  the  seasons,  by  the  seasons  the  year ; verily  in  the 
year  they  find  support.  They 1 proceed  with  the  Brhat  and  the  Rathantara 
(Samans).  The  Rathantara  is  this  (earth),  the  Brhat  is  yonder  (sky) ; verily 
with  them  do  they  proceed  ; verily  also  in  them  do  they  find  support.  These 
indeed  are  the  quick  paths  of  the  sacrifice  ; verily  by  them  do  they  proceed  to 
the  world  of  heaven.  There  is  an  Agnistoma2  with  the  Trivrt  (Stoma);  verily 
they  win  brilliance.  There  is  a Pahcadaga  (Stoma) ; verily  they  win  power. 
There  is  a Saptadaga  (Stoma)  [2],  for  the  winning  of  food;  verily  also  by  it 
they  are  propagated.  There  is  an  Ekavinga  (Stoma),  for  support;  verily  also 
they  place  radiance  in  themselves.  There  is  a Trinava  (Stoma),  for  con- 
quest. There  is  a Trayastringa  (Stoma),  for  support.  They  3 should  sacrifice 
with  this  (rite)  of  six  nights  with  both  Sadas  and  oblation-holder.  The 
oblation-holder  and  the  Agnidh’s  seat  should  be  of  Agvattha  wood,  for  that 
is  heavenly.  They  should  have  wheels,  for  gaining  the  world  of  heaven. 
The  sacrificial  post  is  mortar-based,  for  support.  They  go  forward,  for  forward 
as  it  were  is  the  world  of  heaven  [3].  They  go  with  the  Sarasvatl.  This  is 
the  path  that  goes  to  the  gods ; verily  they  mount  upon  it.  They  go  calling 
aloud  ;4 *  verily  fastening  misfortune  on  another  they  attain  support.  When 
ten  (cows)  make  a hundred,  then  is  one  time  to  stop.  Man  is  of  a hundred 
(years  of)  life  and  of  a hundred  powers  ; verily  in  life  and  power  do  they 
find  support.  When  a hundred  make  a thousand,  then  is  one  time  to  stop. 
Yonder  world  is  measured  by  a thousand;  verily  they  conquer  yonder 
world.  If  one  of  them  perish  or  they  be  oppressed,  then  is  one  time  to 
stop,  for  that  is  a suitable  opportunity. 

vii.  2.  2.  Kusurubinda  6 Auddalaki  desired,  ‘ May  I be  rich  in  cattle.’  He 
grasped  this  (rite)  of  seven  nights,  and  sacrificed  with  it.  Then  indeed  did  he 
win  all  the  domestic  animals.  He,  who  knowing  thus  sacrifices  with  (the  rite) 
of  seven  nights,  wins  all  domestic  animals.  (The  rite)  is  of  seven  nights ; 
the  domesticated  animals  are  seven,  the  wild  seven,  the  metres  seven,  for 


1 So  repeatedly  in  TS.  vii.  3.  5.  3 ; 7.  3 ; 9.  3 ; 

4.  1.  2 ; 2.  4 ; 4.  3.  The  order  of  the  ele- 
ments of  the  compound  is  grammatical 
(Panini,  ii.  2.  34),  not  logical. 

2 The  Prsthya  Sadaha  is  made  up  thus,  the 

first  day  is  an  Agnistoma  with  all  the 

Stotras  in  the  Trivrt  form  of  chanting ; 
the  next  an  Ukthya  with  the  Pancadacja 
form ; the  next  an  Ukthya  with  the 
Saptada9a  form  ; the  next  a Soda^n 

with  the  Ekavii^a  form  ; the  next  an 

Ukthya  with  the  Trinava ; and  the  last 
an  Ukthya  with  the  Trayastrii^a.  The 
special  Samans  are  Rathantara,  Brhat, 


Vairupa,  Vairaja,  gakvara,  and  Raivata. 

3 This  commences  the  description  of  the  sacri- 

fice on  the  Sarasvatl,  with  which  cf. 
ApgS.  xxiii.  12, 13  (Garbe’s  text  in  12.  14 
should  keep  the  remarkable  apcatthl  as 
here,  and  in  13.  4 divide  dafa  fatam). 

4 So  presumably  they  drive  the  spirits  of  evil 

away  from  themselves  to  others  ; the 
driving  away  of  spirits  by  noise  is  com- 
mon in  Vedic  ritual ; cf.  Keith,  Qdhkha- 
ijana  Aranyaka,  p.  78. 

6 Cf.  PB.  xxii.  15.  10 ; KgS.  xxiii.  5.  18  ; 
ApgS.  xxii.  14.  8;  22.  11,  12;  BgS. 
xvi.  30. 


[574 


vii.  2.  2 — ] The  Ahlna  Sacrifices 

winning  both.  There  is  an  Agnistoma1  with  the  Trivrt  (Stoma) ; verily  he 
wins  brilliance  [1].  There  is  a Pancada9a  (Stoma) ; verily  he  wins  power. 
There  is  a Saptada9a  (Stoma),  for  the  winning  of  food ; verily  also  by  it  he 
is  propagated.  There  is  an  Ekavir^a  (Stoma),  for  support ; verily  he  places 
radiance  in  himself.  There  is  a Trinava  (Stoma),  for  conquest.  There  is 
an  Agnistoma  with  the  Pancavir^a  (Stoma)  to  obtain  Prajapati;  it  has 
(the  characteristics  of)  the  Mahavrata,2  to  win  food.  There  is  a V^vajit 
Atiratra  with  all  the  Prsthas,  to  conquer  all.  If  they  were  in  the  preced- 
ing days  to  perform  the  Prsthas  in  the  obvious  way,  and  similarly  in  the 
Vi9vajit  [2],  the  last  day  would  be  as  when  one  sits  down  to  a cow  which 
has  already  been  milked ; it  would  not  be  good  enough  for  even  a single 
night  (rite).  In  the  preceding  days  they  perform  the  Brhat  and  the 
Rathantara.  The  Rathantara  is  this  (earth),  the  Brhat  yonder  (sky) ; verily 
they  depart  not  from  them ; verily  also  in  them  do  they  find  support.  In 
that  they  perform  the  Prsthas  in  the  Vi9vajit  in  the  obvious  manner,3  it 
is  as  when  one  milks  a cow  which  is  ready  to  give. 

vii.  2.  3.  Brhaspati4  desired,  ‘ May  I be  resplendent.’  He  saw5 *  this  rite  of 
eight  nights,  he  grasped  it,  and  sacrificed  with  it.  Then  indeed  did  he 
become  resplendent.  He,  who  knowing  thus  sacrifices  with  (the  rite)  of 
eight  nights,  becomes  resplendent.  (The  rite)  is  of  eight  nights ; the 
quarters  are  four,  the  intermediate  quarters  four ; verily  from  the  quarters 
he  wins  splendour  [1].  There  is  an  Agnistoma  with  the  Trivrt  (Stoma) ; 
verily  he  wins  brilliance.  There  is  a Pancada9a  (Stoma) ; verily  he  wins 
power.  There  is  a Saptada9a  (Stoma),  for  the  winning  of  food  ; verily  also 
by  it  he  is  propagated.  There  is  an  Ekavir^a  (Stoma),  for  support ; verily 
he  places  radiance  in  himself.  There  is  a Trinava  (Stoma),  for  conquest. 
There  is  a Trayastrir^a  (Stoma),  for  support.  There  is  an  Agnistoma  with 
the  Pancada9a  (Stoma),  to  obtain  Prajapati ; it  has  (the  characteristics  of)  the 
Mahavrata,  to  win  food.®  There  is  a Vi9vajit  Atiratra  with  all  the  Prsthas, 
to  conquer  all. 

vii.  2.  4.  Prajapati7  created  offspring.  They  being  created  were  ahungered. 


1 See  above,  TS.  vii.  2.  1.  2. 

3 Cf.  S.  vii.  5.  8.  1,  2 ; PB.  v.  4.  10. 

3 i.  e.  the  first  six  days  are  a series  of  Rathan- 

tara and  Brhat  respectively,  and  on  the 
seventh  the  series  is  Rathantara,  Brhat, 
Vairupa,  &c.  The  cow  of  the  metaphor 
goes  on  giving  milk,  it  is  not  milked  out. 

4 Cf.  PB.  xxii.  11.  The  rite  consists  of  a 

Prstliya  Sadaha,  then  a Mahavrata  Agni- 

stoma, and  then  an  Atiratra  Vi9vajit ; 
see  Ap^S.  xxii.  23.  7 ; B£S.  xvi.  31. 

P The  omission  of  apaftjat  in  vii.  2.  2 is  due, 


according  to  the  comm.,  to  the  fact  that 
Kusurubinda  was  a boy  and  so  only 
learned  the  rite  from  his  teacher. 

6 Above,  TS.  vii.  2.  2.  2. 

7 Neither  of  the  Navaratras  in  PB.  xxii.  12, 13 

corresponds  exactly  with  this  one,  which 
evidently  consists  of  three  repetitions  of 
the  triad  Jyotis,  Go,  Ayus,  as  BiJJS.  xvi.  31 
recognizes;  Ap^S.  xxii.  23.  9-14  mentions 
three  of  the  Navaratras,  but  none  are  as 
here,  the  first  having  a Prsthya  Sadaha. 


575] 


The  Navaratra  and  the  Dagahotr  [ — vii.  2.  5 

He  saw  this  (rite)  of  nine  nights,  he  grasped  it,  and  sacrificed  with  it. 
Then  indeed  was  he  able  to  help  offspring.  When  offspring  are  ahungered, 
one  should  sacrifice  with  (the  rite)  of  nine  nights,  for  these  worlds  are  not 
fitted  for  them,  and  thus  they  are  ahungered  ; verily  he  makes  these  worlds 
fitted  for  them,  and  as  they  become  fitted  he  becomes  fit  for  offspring  along 
with  them;  these  worlds  become  fit  for  him  [1],  and  strength  he  places 
in  offspring.  By  means  of  three  nights  he  makes  fit  this  world,  by  means 
of  three  nights  the  atmosphere,  by  means  of  three  nights  yonder  world. 
As  a man  casts  thread  on  thread,1  so  he  casts  world  on  world,  for  firmness, 
and  to  avoid  looseness.  The  Stomas  are  known  2 as  Jyotis,  Go,  and  Ayus. 
The  Jyotis  is  this  (earth),  the  Go  the  atmosphere,  the  Ayus  yonder  (sky)  ; 
verily  they  find  support  in  these  worlds,  and  he  becomes  famous  among  people 
[2].  (The  rite)  is  of  nine  nights  ; verily  in  order  he  places  brilliance  on  him. 
If  a man  be  a long  time  ill,  he  should  sacrifice  with  (the  rite)  of  nine 
nights;  for  his  breaths3  are  loosened,  and  thus  is  he  ill  long;4  verily  he 
supports  his  breaths  in  him,  and  even  if  his  life  be  gone,  yet  he  lives, 
vii.  2.  5.  Prajapati  5 desired,  ‘ May  I be  propagated.’  He  saw  this  Dagahotr,6 
and  offered  it.  By  this  he  created  (the  rite)  of  ten  nights,  and  by  this 
(rite)  of  ten  nights  he  was  propagated.  If  one  is  about  to  consecrate  oneself  for 
(the  rite)  of  ten  nights  one  should  offer  the  Dagahotr ; verily  he  creates  by  the 
Daijahotr  (the  rite)  of  ten  nights,  and  by  (the  rite)  of  ten  nights  he  is  propagated. 
The  sacrifice  of  ten  nights  is  connected  with  the  Viraj.  He,  who  know- 
ing thus  sacrifices  with  (the  rite)  of  ten  nights,  attains  the  Viraj.  The 
sacrifice  of  ten  nights  is  connected  with  Prajapati  [1].  He,  who  knowing 
thus  sacrifices  with  (the  rite)  of  ten  nights,  is  propagated.  Indra7  was  on 
a level  with  the  gods,  he  was  not  separated  from  them.  He  ran  up  to 
Prajapati ; he  gave  him  this  (rite)  of  ten  nights.  He  grasped  it,  and  sacri- 
ficed with  it.  Then  indeed  he  became  separated  from  the  other  gods.  He, 


1 i.e.  to  make  a rope  of  three  strands. 

2 For  further  details  cf.  TS.  vii.  4.  11.  2.  In 

the  PB.  xvi.  3 they  are  called  the  Trika- 
drukas. 

3 There  is  no  doubt  an  allusion  to  the  nine 

breaths  in  man  according  to  one  counting. 

4 The  constr.  with  amayati  is  very  strange 

indeed  : the  comm,  perhaps  took  jyog- 
amayati  as  one  word,  since  he  renders 
dirgharogah,  but  that  is  not  certain.  Del- 
briick  ( Altind . Synt.  p.  5)  points  out  that 
a subject  sometimes  is  found,  and  in  any 
case  the  genitive  is  probably  possessive. 

5 In  the  PB.  xxiii.  14-17  four  Da9aratras  are 

described,  of  which  the  first  corresponds 

with  this  ; cf.  also  Ap9S.  xxii.  23.  16-18  ; 


B^S.  xvi.  31  ; K^S.  xxiii.  5.  16  ; 9?!3. 
xvi.  29.  14-20  ; A^S.  x.  3.  21,  22.  Its 
composition  is  given  accurately  at  the 
end. 

6  da$ahotaram  refers  to  a section  preserved  in 
the  TA.  iii.  1 ; MS.  i.  9.  1 ; 99S.  x.  14.  4 ; 
M9S.  v.  2.  14.  1,  beginning  cittih  sruk. 
The  comm,  offers  two  explanations  of  the 
name,  because  the  ten  things  mentioned 
in  it  ( srugddi ) are  the  producers  of  the 
sacrifice,  or  because  purusa  who  presides 
over  the  Mantra  was  ten  times  invoked 
and  responded  (seeTB.  ii.3. 11. 1).  For  the 
real  signification  of  the  Dac^ahotarah  see 
Hillebrandt,  Rituallitteratur,  pp.  165,  166. 

2 Cf.  below,  TS.  vii.  3.  7.  1. 


[576 


vii.  2.  5 — ] The  Ahlnct  Sacrifices 


who  knowing  thus  sacrifices  with  (the  rite)  of  ten  nights,  attains  separation 
from  the  evil  enemy.  The  sacrifice  of  ten  nights  has  three  eminences  [2]  ;l 
the  Pancadaca  (Stoma)  is  one  eminence  ; the  Ekavir^a  one  eminence,  the 
Trayastrir^a  one  eminence.  He,  who  knowing  thus  sacrifices  with  (the 
rite)  of  ten  nights,  becomes  thrice  eminent  among  his  peers.  The  sacrificer 
is  the  Pancada9a;  the  sacrificer  the  Ekavirima,  the  sacrificer  the  Trayastrif^a, 
and  the  others  are  the  citadels.  If  a man  have  witchcraft  practised 
against  him,  he  should  sacrifice  with  (the  rite)  of  ten  nights ; verily  he 
surrounds  himself  with  the  divine  citadels ; no  harm  whatever  can  befall  him, 
the  practiser  of  witchcraft  overcomes  him  not.  The  gods  and  the  Asuras 
were  in  conflict.  The  gods  [3]  saw  in  (the  rite)  of  ten  nights  the  divine 
citadels.  They  surrounded  themselves  with  them ; no  harm  whatever 
befell  them  ; then  the  gods  prospered,  the  Asuras  were  defeated.  He  who 
has  enemies  should  sacrifice  with  (the  rite)  of  ten  nights ; verily  he  surrounds 
himself  with  the  divine  citadels ; no  harm  whatever  befalls  him ; he 
prospers  and  his  enemy  is  defeated.  Stoma  serves  Stoma ; verily  he  makes 
his  enemy  his  servant.  In  that  they  perform  the  lesser  Stoma  after  per- 
forming the  greater  there  is  uniformity  [4]  ; to  break  the  uniformity  the 
Agnistoma  Samans2  are  before  and  after  (the  greater  Stoma).  There  is  an 
.Agnistoma,  with  the  Trivrt  (Stoma),  in  praise  of  Agni,  with  verses 
addressed  to  Agni ; verily  he  wins  brilliance.  There  is  an  Ukthya,  with 
the  Pancada9a  (Stoma),  and  verses  addressed  to  Indra ; verily  he  wins 
power.  There  is  an  Agnistoma,  with  the  Trivrt  (Stoma),  and  verses 
addressed  to  the  All-gods;  verily  he  wins  prosperity.  There  is  an  Agni- 
stoma,  with  the  Saptada9a  (Stoma),  and  verses  addressed  to  Prajapati,  in 
which  the  Soma  offering  is  bitter,3  to  win  food ; verily  also  by  it  he  is  pro- 
pagated [5].  There  is  an  Ukthya  with  the  Ekavir^a  (Stoma),  and  verses 
addressed  to  the  sun,  for  support;  verily  he  places  radiance  in  himself.  There 
is  an  Agnistoma,  with  the  Saptada9a  (Stoma),  and  verses  addressed  to 
Prajapati,  (called)  the  added  oblation  ;4  verily  he  is  invited  by  all.  There 
are  two  Agnistomas,  with  the  Trinava  (Stoma)  on  either  side  (of  the  Ukthya), 
with  verses  addressed  to  Indra,  for  conquest.  There  is  an  Ukthya,  with 
the  Trayastrir^a  (Stoma)  with  verses  addressed  to  the  All-gods,  for  rest. 
There  is  an  Atiratra  V^vajit  with  all  the  Prsthas,  for  supremacy. 


1 The  three  eminences  are  due  to  the  fact 
that  the  Pancada9a  (Stoma)  is  preceded 
by  a Trivrt  and  followed  by  one.  On 

either  side  of  the  Ekavin<;a  are  Sapta- 
da9as  ; on  either  side  of  the  Trayastrif^a 
are  Trinavas. 

! The  Agnistoma  Saman  par  excellence  is  the 

Yajiiayajniya  based  on  RV.  vi.  48.  1 ; 
sec  SV.  i.  35  ; ii.  53  ; Geya  Gana,  i.  2.  25  ; 


Chya  Gana,  i.  1.  14. 

3 For  tivrasomd  see  Hillebrandt,  Ved.  Myth. 
i.  221. 

* upahavya  and  upahavd  must  clearly  in  the 
eyes  of  the  writer  have  come  from  the 
same  roots,  not  from  upa-hu  and  upa-hve 
respectively.  Cf.  also  a huve  and  upa 
huve  in  TS.  vii.  3.  11.  1. 


577] 


The  Ekadagaratra  of  the  Seasons  [ — vii.  2.  7 


vii.  2.  6.  The1  seasons,  desirous  of  offspring,  could  not  procure  offspring. 
They  desired,  ‘ May  we  create  offspring,  may  we  win  offspring,  may  we 
procure  offspring,  may  we  possess  offspring.’  They  saw  this  (rite)  of 
eleven  nights;  they  grasped  it,  and  sacrificed  with  it.  Then  indeed  did 
they  create  offspring,  win  offspring,  procure  offspring,  and  possess  offspring. 
Ihey  became  the  seasons,  and  that  is  why  the  seasonal  periods  are  seasonal 
periods.  They  are  the  children  of  the  seasons,  and  therefore  [1]  they  are 
said  to  be  connected  with  the  seasons.  Those,  who  knowing  thus  perform 
(the  rite)  of  eleven  nights,  create  offspring,  win  offspring,  procure  offspring, 
and  possess  offspring.  There  is  an  Atiratra  with  the  form  of  light ; 2 verily 
they  place  light  before  them,  to  reveal  the  world  of  heaven.  There  is 
a Prsthya  Sadaha ; the  seasons  are  six,  the  Prsthas  are  six ; verily  by  the 
Prsthas  they  mount  upon  the  seasons,  by  the  seasons  upon  the  year ; verily 
in  the  year  they  find  support.  There  is  a Caturvih?a ; 3 the  Gayatri  has 
twenty-four  syllables  [2],  splendour  is  connected  with  the  Gayatri ; verily 
in  the  Gayatri  and  in  splendour  they  find  support.  There  is  a Catu^catva- 
rin^a;3  the  Tristubh  has  forty-four  syllables,  the  Tristubh  is  power; 
verily  in  the  Tristubh  and  in  power  they  find  support.  There  is  an 
Astacatvarir^a ; 3 the  Jagati  has  forty-eight  syllables,  cattle  are  connected 
with  the  Jagati;  verily  in  the  Jagati  and  in  cattle  they  find  support. 
(The  rite)  is  of  eleven  nights,  the  seasons  are  five,  the  seasonal  periods  are 
five ; verily  in  the  seasons,  in  the  seasonal  periods,  and  in  the  year  they 
find  support  and  win  offspring.  There  are  Atiratras  on  either  side,  to  secure 
offspring. 

vii.  2.  7.  He4  should  draw  the  cup  for  Indra  and  Vayu  first  if  he  desire, 

‘ May  my  offspring  accord  in  order  of  seniority.’  Offspring  are  in  accord 
according  to  the  arrangement  of  the  sacrifice,  and  if  the  sacrifice  is  dis- 


1 This  chapter  deals  with  a Rtunam  Eka- 
da9aratra,  which  is  really  a Sattra  as  the 
comm,  points  out,  and  see  Ap9S.  xxiii. 
1.  5,  6 ; B£S.  xvi.  32. 

1 There  is  an  untranslatable  play  on  words 
here  : the  Atiratra  is  a Jyotistoma  day 
(of  the  three,  Jyotis,  Go,  and  Ayus),  and 
Jyotis  means  ‘light’.  Cf.  vii.  4.  11; 
pp.  609,  n.  4 ; 610,  n.  3. 

5 The  Prsthya  Sadaha  is  followed  by  three 
Chandomas,  the  first  has  a Rathantara 
Saman  and  the  Caturviiuja  Stoma  ; the 
second  the  Brhat  and  Rathantara  Samans, 
and  the  Catu^atvarinija  Stoma ; the 
third  the  Brhat  Saman  and  the  Asta- 
catvarinca  Stoma.  The  different  Stomas 
are  described  in  the  PB.  iii.  8,  9,  13. 
The  three  verses  which  form  the  basis 


are  repeated  thus,  aaa  bbbb  c ( — 8) ; a bbb 
cccc  ( = 8)  ; aaaa  b ccc  ( = 8)  ; then  aaa  bbb 
bbb  bbb  bb  c ( = 15);  a bbb  ccc  ccc  cccc  ( = 14) ; 
aaa  aaa  aaa  aa  b ccc  ( = 15)  ; then  am  bbb 
bbb  bbb  bbb  c ( = 16)  ; a bbb  ccc  ccc  ccc  ccc 
( = 16)  ; aaa  aaa  ma  aaa  b ccc  ( = 16). 
These  three  are  called  the  Chandomas, 
according  to  the  comm,  because  they  are 
measured  by  the  metres,  Gayatri,  Tris- 
tubh, and  Jagati. 

4 This  chapter  deals  with  the  Dvada9aha  but 
is  confined  to  suggesting  differing  ar- 
rangements of  the  Grahas  or  libations. 
Cf.  KS.  xxx.  2,  3 ; KapS.  xlvi.  5,  6,  and 
more  remotely  MS.  iv.  8.  9 ; 9®-  5.  9. 

1-13.  For  the  Dvada9aha  see  Ap9S.  xxi. 
1-14 ; B9S.  xvi.  1-12 ; Hillebrandt, 
Rituallitteratur,  pp.  154-157. 


37  [h.o.s.  19] 


[578 


vii.  2.  7 — ] 


The  Dvcidagaratra 


arranged,  they  are  at  discord.  Verily  he  makes  his  offspring  in  accord  in 
order  of  seniority ; the  younger  does  not  overstep  the  older.  He  should 
draw  the  cup  for  Indra  and  Vayu  first  for  one  who  is  ill.1  For  he  who 
is  ill  is  separated  from  breath,  the  cup  for  Indra  and  Vayu  is  breath;  verily 
he  unites  him  with  breath.  They  should  draw  the  cup  for  Mitra  and 
Varuna  first  if  when  they  are  consecrated  one  die  [1].  From  expiration 
and  inspiration  are  they  separated  of  whom  when  consecrated  one  dies, 
Mitra  and  Varuna  are  expiration  and  inspiration;  verily  at  the  commence- 
ment they  grasp  expiration  and  inspiration.  He  should  draw  the  Alvina 
cup  first  who  is  infirm.  The  A^ins2  are  of  the  gods  those  who  are 
infirm,  late  as  it  were  came  they  to  the  front.  The  Alvins  are  the  gods 
of  him  who  is  infirm ; they  lead  him  to  the  front.  He  who  desires  support 
having  attained  prosperity  should  draw  the  Qukra  3 cup  first.  The  Qukra 
is  yonder  sun,  this  is  the  end  ; a man  when  he  has  reached  the  end  [2]  of 
prosperity  stops ; verily  from  the  end  he  grasps  the  end,  and  becomes  not 
worse.  He  who  practises  witchcraft  should  draw  the  Manthin 3 cup  first. 
The  Manthin  vessel  is  a vessel  of  misfortune ; verily  he  causes  death  to 
seize  on  him  ; swiftly  does  he  reach  misfortune.  He  should  draw  the  Agra- 
yana 4 cup  first  whose  father  and  grandfather  are  holy,  and  who  yet  does 
not  possess  holiness.  From  speech  and  power  is  he  separated  whose  father 
and  grandfather  are  holy  [3],  and  who  yet  does  not  possess  holiness.  The 
Agrayana  (cup)  is  the  breast  as  it  were  and  the  speech  as  it  were  of  the 
sacrifice  ; verily  with  speech  and  with  power  he  unites  him,  then  he  becomes 
not  worse.  He  against  whom  witchcraft  is  practised  should  draw  the 
Ukthya  5 cup  first.  The  Ukthya  vessel  is  the  power  of  all  vessels ; verily 
he  yokes  him  with  all  power.  He  should  take  as  Puroruc  (the  verse)  ‘ O 
Sarasvati,  lead  us  to  prosperity.’  Sarasvatl  is  speech  [4]  ; verily  with  speech 
he  yokes  him.  ‘ May  we  go  not  through  thee  to  joyless  fields  ’,  he  says.  The 
joyless  fields  are  those  of  death ; verily  he  goes  not  to  the  fields  of  death. 
He  should  draw  full  cups  for  one  who  is  ill.  Pain  afflicts  the  breaths  of 
him  who  is  ill,  the  cups  are  breaths  ; verily  he  frees  his  breaths  from  pain, 
and  even  if  his  life  is  gone,  yet  he  lives.  He  should  draw  full  cups  if 
rain  does  not  fall.  Pain  afflicts  the  breaths  of  the  people  if  rain  does  not 


1 For  the  constr.  cf.  TS.  vii.  2.  4.  3. 

2 For  the  inferiority  of  the  A9vins  as  being 

physicians  cf.  TS.  vii.  4.  9.  1,  2. 

3 The  Qukra  and  Manthin  libations  are  liba- 

tions of  purified  Soma  and  of  Soma  mixed 
with  meal  respectively.  The  libations 

were  offered  according  to  the  Ap9S.  xii. 
14  to  l^anda  and  Marka,  and  Hillebrandt 
(Fed.  Myth.  i.  222  seg.)  sees  in  them  the 
sun  (cf.  the  sun  = £uki-a  here)  and  the 


moon  (as  the  place  of  the  Manes,  and 
Marka  = death).  Cf.  p.  54,  n.  8.  Bh&sk. 
gives  two  renderings  acc.  as  gatafrih  means 
having  acquired  wealth  or  having  lost  it. 

4  The  Agrayana  and  Ukthya  are  normally 
the  opening  and  midmost  cups.  The  KS. 
and  MS.  have  agrayana  throughout. 

r Piidas  a and  d of  RV.  vi.  61.  14  are  meant. 
In  KS.  the  verse  is  given  in  full  and  with 
changes,  See  also  TB.  ii.  4.  1. 


579] 


The  Dvadagaratra 


[ — vii.  2.  8 


fall,  the  cups  are  breaths ; verily  he  frees  the  breaths  of  the  people  from 
pain,  and  rain  soon  falls. 

vii.  2.  8.  (The1  cup)  for  Indra  and  Vayu  is  connected  with  the  Gayatrl, 
the  opening  day  is  connected  with  the  Gayatrl,  and  therefore  on  the 
opening  day  (the  cup)  for  Indra  and  Vayu  is  drawn ; verily  he  draws  it 
in  its  own  abode.  The  Qukra  is  connected  with  the  Tristubh,  the  second 
day  is  connected  with  the  Tristubh,  and  therefore  on  the  second  day  the 
Qukra  is  drawn ; verily  he  draws  it  in  its  own  abode.  The  Agrayana  is 
connected  with  the  Jagati,  the  third  day  is  connected  with  the  Jagati,  and 
therefore  on  the  third  day  the  Agrayana  is  drawn  ; verily  he  draws  it  in  its 
own  abode.  In  that  it  completes  the  metres,  it  completes  the  sacrifice  [1]  ; 
in  that  the  Agrayana  is  drawn  on  the  next  day,  where  they  have  seen  the 
sacrifice,  thence  does  he  again  employ  it.  The  second  three  nights  begin 
with  the  Jagati,  the  Agrayana  is  connected  with  the  Jagati ; in  that  the 
Agrayana  is  drawn  on  the  fourth  day,  he  draws  it  in  its  own  abode ; 
verily  also  they  revolve  round  their  own  metre.  (The  cup)  for  Indra  and 
Vayu  is  connected  with  the  Rathantara  (Saman),  the  fifth  day  is  connected 
with  the  Rathantara,  and  therefore  on  the  fifth  day  [2]  (the  cup)  for  Indra 
and  Vayu  is  drawn ; verily  he  draws  it  in  its  own  abode.  The  Qukra  is 
connected  with  the  Brhatl,  the  sixth  day  is  connected  with  the  Brhatl, 
and  therefore  on  the  sixth  day  the  Qukra  is  drawn ; verily  he  draws  it 
in  its  own  abode.  In  that  it  completes  the  metres,  it  completes  for  the 
second  time  the  sacrifice ; in  that  the  Qukra  is  drawn  on  the  next  day, 
where  they  have  seen  the  sacrifice,  thence  does  he  again  employ  it.  The 
third  three  nights  begin  with  the  Tristubh,  the  Qukra  is  connected  with 
the  Tristubh  [3]  ; in  that  the  Qukra  is  drawn  on  its  seventh  day,  he  draws 
it  in  its  own  abode,  and  they  revolve  round  their  own  metre.  The  Agrayana 
is  speech,  the  eighth  day  is  speech,  and  therefore  on  the  eighth  day  the 
Agrayana  is  drawn ; verily  he  draws  it  in  its  own  abode.  (The  cup)  for 
Indra  and  Vayu  is  breath,  the  ninth  day  is  breath,  and  therefore  on  the 
ninth  day  (the  cup)  for  Indra  and  Vayu  is  drawn  ; verily  he  draws  it  in  its 
own  abode.  In  that  [4]  it  completes  the  metres,  it  completes  for  the  third 
time  the  sacrifice;  in  that  (the  cup)  for  Indra  and  Vayu  is  drawn  on  the 
next  day,  where  they  have  seen  the  sacrifice,  thence  does  he  again  employ 
it,  and  they  revolve  round  their  own  metre.  They  go  by  a trackless  way 
leaving  the  path  who  start  with  anything  except  (the  cup)  for  Indra  and 


1 This  chapter  deals  with  the  order  of  the 
libations  on  the  ten  days  which — ex- 
cluding the  Atiratras — make  up  the  sub- 
stance of  the  Dvada^aha.  The  order  here 
is  the  Aindravayava,  Qukra,  Agrayana  ; 
then  Agrayana,  Aindravayava,  Qukra  ; 


then  Qukra,  Agrayana,  Aindravayava, 
and  the  tenth  day  has  the  Aindravayava. 
The  three  sets  each  make  up  a sort  of  sacri- 
fice while  a quasi  new  sacrifice  commences 
with  the  next  day,  which  is  the  same  as 
the  last  day  of  the  preceding  sacrifice. 


[580 


vii.  2.  8 — ] 


The  Dvadagaratra 


Vayu.  The  tenth  day  is  the  end  of  the  sacrifice,  (the  cup)  for  Indra  and 
Vayu  is  drawn  on  the  tenth  day  ; verily  having  reached  the  end  of  the 
sacrifice  [5],  they  proceed  from  the  trackless  way  to  the  path,  and  it  is  as 
when  men  go  pushing  on  with  a strong  (team).  The  metres  set  their  wishes 
on  one  another’s 1 world,  and  the  gods  then  interchanged  them.  The  fourth 
day  is  the  abode  of  (the  cup)  for  Indra  and  Vayu,  the  Agrayana  is  drawn 
on  this  (day) ; therefore  (the  cup)  for  Indra  and  Vayu  is  drawn  on  the 
ninth  day,  the  abode  of  the  Agrayana.  The  fifth  day  is  the  abode  of  the 
Qukra  [6],  (the  cup)  for  Indra  and  Vayu  is  drawn  on  this  (day);  therefore 
the  Qukra  is  drawn  on  the  seventh  day,  the  abode  of  (the  cup)  for  Indra 
and  Vayu.  The  sixth  day  is  the  abode  of  the  Agrayana,  the  Qukra  is 
drawn  on  this  (day) ; therefore  the  Agrayana  is  drawn  on  the  eighth  day, 
the  abode  of  the  Qukra.  Verily  thus  does  he  exchange  the  metres,  and  he 
who  knows  thus  obtains  interchange  with  the  richer ; 2 verily  also  he  causes 
concord  in  the  sacrifice  for  the  gods.  Therefore  one  gives  this  to  another, 
vii.  2.  9.  Prajapati 3 desired,  ‘ May  I be  propagated.’  He  saw  this  (rite) 
of  twelve  nights ; he  grasped  it,  and  sacrificed  with  it.  Then  indeed  was 
he  propagated.  He  who  desires,  ‘ May  I be  propagated  ’,  should  sacrifice 
with  (the  rite)  of  twelve  nights ; verily  he  is  propagated.  The  theologians 
say,  ‘ The  sacrifices  have  Agnistomas  at  the  beginning ; why  then  is  an 
Atiratra  first  employed  ? ’ The  two  Atiratras  are  the  eyes  of  the  sacrifice, 
the  two  Agnistomas  the  pupils  ; if  [1]  they  were  to  employ  the  Agnistoma 
first,  they  would  put  the  pupils  outside ; therefore  the  Atiratra  is  employed 
first ; verily  having  inserted  the  eyes  of  the  sacrifice  they  put  the  pupils 
in  them.  He,  who  knows  the  Gayatri  to  have  sides  of  light,  goes  to  the 
world  of  heaven  with  light  and  radiance.  The  sides  are  the  Agnistomas, 
the  eight 4 Ukthyas  in  between  are  the  body  ; verily  the  Gayatri  has 
sides  of  light.  He  who  knows  thus  goes  to  the  world  of  heaven  with 
light  and  radiance  [2].  The  twelve  nights’  (rite)  is  Prajapati  in  twelve 
divisions.  The  two  sides  are  the  Atiratras,5  the  eight  Ukthyas  within  are 
the  body ; Prajapati  in  such  guise  touches  truth  with  the  Sattra,  truth  is  the 
breaths;  verily  he  touches  the  breaths.  Those  who  perform  the  Sattra 
perform  it  with  the  breath  of  all  people,  and  therefore  they  ask,  ‘ Are 
these  performers  of  a Sattra  ? ’ 6 Dear  to  people  and  noble  is  he  who  knows 
thus. 


1 See  Delbruck,  Altind.  Synt.  p.  262. 

2 Marriage  is  meant  according  to  the  comm. ; 

the  play  on  vivaha  is  obvious.  Below 
iddm  is  glossed  as  kanydkarupam  apatyam. 

* Cf.  KS.  xxxiv.  8. 

4 The  ten  days  of  the  Dvadagaratra  are  pro- 

perly two  Agnistomas  (1  and  10),  in  the 


Jyotis  form,  seven  Ukthyas,  and  a Soda<jin 
(4i,  but  the  term  Ukthya  here  covers 
presumably  the  Sodagin. 

6 And  also,  we  must  with  the  comm,  assume, 
the  Agnistomas,  to  make  up  the  correct 
number,  twelve. 

6 In  admiration. 


581] 


The  Dvadagarutra 


[ — vii.  2. 10 


vii.  2.  10.  This1  (rite)  with  a Vai^vanara2  on  one  side  (only)  was  not 
able  to  win  the  world  of  heaven ; it  was  stretched  upwards  and  the 
gods  piled  round  this  Vai^vanara,  to  overcome  the  world  of  heaven.  The 
seasons  made  Prajapati  sacrifice  with  it,  and  in  them  because  of  it  he 
prospered.  He  3 prospers  among  the  priests  who  knowing  thus  sacrifices 
with  (the  rite)  of  twelve  days.  They  were  desirous  of  obtaining  (their 
desires)  from  him.  He  gave  to  the  spring  the  sap  [lj,  to  the  hot  season 
barley,  to  the  rains  plants,  to  autumn  rice,  beans  and  sesamum  to  winter 
and  the  cool  season.  Prajapati  made  Indra4  sacrifice  with  it.  Then  indeed 
did  Indra  become  Indra ; therefore  they  say,  ‘ It  is  the  sacrifice  of  the  in- 
ferior for  he  by  it  first  sacrificed.  He  eats  a corpse  who  accepts  a present 
at  a Sattra ; a human  corpse  or  the  corpse  of  a horse.5 6  Food  is  the  cow;  in 
that  he  does  not  purify  the  vessel  in  which  they  carry  food,  filth  is  produced 
from  it  [2],  One  should  sacrifice  by  oneself,  for  Prajapati  prospered  by 
himself.  One  should  be  consecrated  for  twelve  nights  ; the  year  consists  of 
twelve  months,  Prajapati  is  the  year,  he  is  Prajapati,  he  is  born  indeed  who 
is  born  from  fervour.  The  twelve  Upasads fi  are  these  four  sets  of  three 
nights ; with  the  first  three  he  prepares  the  sacrifice,  with  the  second  three 
he  grasps  the  sacrifice  [3],  with  the  third  three  he  cleanses  the  vessels,  and 
with  the  fourth  three  he  purifies  himself  within.  He 7 who  eats  his  victim, 


1 Cf.  KS.  xxxiv.  11,  12.  The  chapter  seems 
to  be  a collection  of  fragments  rather 
than  a consecutive  discussion,  like  several 
of  the  chapters  in  the  section  TS.  v.  5-7. 
It  deals  with  the  question  if  the  rite  is 
to  be  celebrated  as  an  Ahlna  or  not. 

* This  is  to  show  that  a final  Atiratra  is 
essential. 

s This  is  adduced  by  the  comm,  to  show 
that  an  AhTna  not  a Sattra  is  here  meant, 
quoting  KQS.  xii.  1.  5 : yajata  ity  ahlnasya. 

4 Cf.  vi.  6.  11.  2,  where  Indra’s  flight  to 
Prajapati  when  he  was  anujavard  is  de- 
scribed ; this  passage  seems  to  refer  to 

that.  For  dnu°  see  Wackernagel,  Altind. 
Gramm,  n.  i.  71. 

6 The  additions  purusakunapdm  a^vakunapdm 
seem  meant  to  distinguish  the  eating  of 
flesh  as  a part  of  the  rite  and  the  eating 
of  an  abhorrent  thing  like  human  or 
horse  flesh,  for  horse  flesh  was  not  a 
Vedic  dish  (Oldenberg,  Religion  des  Veda, 
p.  356,  n.  3).  The  words  gaur  va,  annam 
seem  best  taken  not  as  a qualification 
of  this  sentence,  but  as  a new  paragraph. 

The  comm,  quite  differently  thinks  that 
the  food  eaten  by  one  who  accepts  a 


gift  becomes  a cow,  i.e.  his  sin  is  equal 
to  that  of  eating  cow’s  flesh.  But  this 
is  hardly  Vedic.  Bhask.  sees  a refer- 
ence to  the  Daksina,  the  receiver  is  patra- 
sthaniya,  and  connects  the  next  clause 
with  it. 

6 There  are  preliminary  offerings  of  ghee  to 

Agni,  Soma,  and  Visnu,  of  which  in  this 
case  there  are  twelve  sets. 

7 This  is  not  easy : the  comm,  thinks  the 

sense  is  if  a man  accepts  a gift  at  a Sattra, 
and  if  he  afterwards  himself  has  a Soma 
sacrifice,  then  the  priest  who  officiates 
falls  into  all  these  evils.  Alternatively 
the  whole  refers  to  a Dvada^ha  as  an 
Ahina,  where,  although  there  is  no  pro- 
hibition of  accepting  gifts,  as  above  for 
a Sattra,  still  all  these  ills  accrue  and 
must  be  atoned  for  if  the  sacrifice  is 
carried  out.  The  simpler  solution  is  to 
adopt  the  version  which  assumes  a Sattra 
to  be  meant,  as  above,  but  to  make  the 
subject  throughout  the  priest  who  accepts, 
and  asya  refer  to  the  person  from  whom 
he  accepts  a gift.  The  KS.  does  not 
throw  any  light  on  the  passage,  for  it 
omits  the  last  sentence,  but  it  is  note- 


[582 


vii.  2.  10 — ] The  Horse  Sacrifice 

eats  his  flesh,  who  eats  his  sacrificial  cake,  eats  his  brains,  who  eats  his 
fried  grain,  eats  his  excrement,  who  eats  his  ghee,  eats  his  marrow,  who 
eats  his  Soma,  eats  his  sweat,  and  also  he  eats  the  excrements  from  his  head, 
who  accepts  (a  present)  at  the  twelve-day  (rite).  Therefore  one  should  not 
cause  one  to  sacrifice  with  the  twelve-day  (rite),  to  avert  evil. 

The  Horse  Sacrifice  ( continued ) 


vii.  2.  11.  To1  one  hail ! 

To  two  hail ! 

To  three  hail ! 

To  four  hail ! 

To  five  hail ! 

To  six  hail ! 

To  seven  hail ! 

To  eight  hail ! 

To  nine  hail ! 

To  ten  hail ! 

To  eleven  hail ! 

To  twelve  hail ! 

To  thirteen  hail ! 

To  fourteen  hail ! 

To  fifteen  hail ! 

To  sixteen  hail ! 

To  seventeen  hail ! 

To  eighteen  hail ! 

To  nineteen  hail ! 

To  twenty-nine  hail ! 

To  thirty-nine  hail ! 

To  forty-nine  hail ! 

To  fifty-nine  hail ! 

To  sixty-nine  hail ! 

To  seventy-nine  hail ! 

worthy  that  the  next  passage  (xxxiv. 
14-16)  contains  a set  of  verses  (=  TS.  iv. 
4.  9)  found  as  the  Ath.  Pray.  Sutra,  iii. 
1-3.  Ap£S.  xxi.  1.  6-8  alludes  to  the 
divergence  of  views  as  to  the  position  of 
one  who  accepts  gifts  and  to  the  pro- 
hibition of  yajyam  with  a Dvada(;aha. 
Bhask.  is  confused  and  leaves  it  doubt- 
ful if  acting  as  a priest  only  or  the  Ahina 
rite  in  toto  is  condemned. 

1 Cf.  KSA^amedha,  ii.  1,  which  differs  by 
having  elcona?  for  ekan na.  MS.  iii.  12.  16  ; 


VS.  xxii.  34  have  only  one,  two,  a hun- 
dred, and  a hundred  and  one  (MS.  also 
ninety-nine),  the  rest  being  understood. 
The  Mantras  are  used  at  the  end  of  the 
day  in  the  A<jvamedha  when  the  priests 
sit  on  thirty  couches  and  offer  all-night 
oblations.  There  are  ten  Anuvakas  and 
to  the  five  uneven  numbered  ones  they 
offer  with  Ajya,  to  the  even  ones  with 
food  ; see  Ap$S.  xx.  10.  7,  and  cf.  £B. 
xiii.  2.  1.  6,  6 (Eggeling,  SBE.  xliv.  297, 
n.  1)  ; K9S.  xx.  4.  32  ; B9S.  xv.  21. 


583] 


The  Offerings  to  the  Numbers 


[ — vii.  2.  14 


To  eighty-nine  hail ! 

To  ninety-nine  hail ! 

To  a hundred  hail ! 

To  two  hundred  hail ! 

To  all  hail ! 

vii.  2.  12.  To 1 one  hail ! 

To  three  hail ! 

To  five  hail ! 

To  seven  hail ! 

To  nine  hail ! 

To  eleven  hail ! 

To  thirteen  hail ! 

To  fifteen  hail ! 

To  seventeen  hail ! 

To  nineteen  hail ! 

To  twenty-nine  hail ! 

To  thirty-nine  hail ! 

To  forty-nine  hail ! 

To  fifty-nine  hail ! 

To  sixty-nine  hail ! 

To  seventy-nine  hail ! 

To  eighty-nine  hail ! 

To  ninety-nine  hail ! 

To  a hundred  hail ! 

To  all  hail ! 

vii.  2.  13.  To  * two  hail ! 

To  four  hail ! 

To  six  hail ! 

To  eight  hail ! 

To  ten  hail ! 

To  twelve  hail ! 

To  fourteen  hail ! 

To  sixteen  hail ! 

To  eighteen  hail ! 

To  twenty  hail ! 

To  ninety-eight  hail ! 

To  a hundred  hail ! 

To  all  hail! 

vii.  2.  14.  To3  three  hail! 

To  five  hail ! 

1 Cf.  KSAtjvamedha,  ii.  2. 

8 Cf.  KSAijvamedha,  ii.  3,  which  here  as  in 
15-20  gives  in  full  the  numbers  from 


twenty  up  to  ninety-eight.  Cf.  K£S.  xx. 
4.  32  comm. 

3 Cf.  KSA^amedha,  ii.  4. 


The  Horse  Sacrifice 


[584 


vii.  2.  14—] 


vii.  2.  15. 


vii.  2.  16. 


vii.  2.  17. 


vii.  2.  18. 


vii.  2.  19. 


To  seven  hail ! 

(Then  as  in  12  down  to)  To  all  hail ! 
To  1 four  hail ! 

To  eight  hail ! 

To  twelve  hail ! 

To  sixteen  hail ! 

To  twenty  hail ! 

To  ninety-six  hail ! 

To  a hundred  hail ! 

To  all  hail ! 

To 2 five  hail ! 

To  ten  hail ! 

To  fifteen  hail ! 

To  twenty  hail ! 

To  ninety-five  hail  l 
To  a hundred  hail  I 
To  all  hail ! 

To 8 ten  hail ! 

To  twenty  hail ! 

To  thirty  hail ! 

To  forty  hail ! 

To  fifty  hail ! 

To  sixty  hail ! 

To  seventy  hail ! 

To  eighty  hail ! 

To  ninety  hail ! 

To  a hundred  hail ! 

To  all  hail ! 

To 4 twenty  hail ! 

To  forty  hail ! 

To  sixty  hail ! 

To  eighty  hail ! 

To  a hundred  hail ! 

To  all  hail ! 

To6  fifty  hail! 

To  a hundred  hail ! 

To  two  hundred  hail ! 

To  three  hundred  hail  ! 

To  four  hundred  hail ! 


1 Cf.  KSA9vamedha,  ii.  5.  This  is  an  arith-  2 Cf.  KSA9vamedha, 
metical  progression  by  fours  ; in  16  there  8 Cf.  KSA9vamedha, 

is  one  by  fives ; in  17  by  tens  ; in  18  by  1 Cf.  KSA9vamedha, 

twenties.  6 Cf.  KSA9vamedlia, 


ii.  6. 
ii.  7. 
ii.  8. 
ii.  9. 


585] 


The  Sattras 


[ — vii.  3.  1 


To  five  hundred  hail ! 

To  six  hundred  hail ! 

To  seven  hundred  hail ! 

To  eight  hundred  hail ! 

To  nine  hundred  hail ! 

To  a thousand  hail ! 

To  all  hail ! 

vii.  2.  20.  To1  a hundred  hail ! 

To  a thousand  hail ! 

To  ten  thousand  hail ! 

To  a hundred  thousand  hail! 

To  ten  hundred  thousand  hail ! 

To  ten  million  hail ! 

To  a hundred  million  hail ! 

To  a thousand  million  hail ! 

To  ten  thousand  million  hail ! 

To  a hundred  thousand  million  hail ! 
To  ten  hundred  thousand  million  hail ! 
To  dawn  hail ! 

To  the  dawning  hail ! 

To  him  that  will  rise  hail ! 

To  the  rising  hail ! 

To  the  risen  hail ! 

To  heaven  hail ! 

To  the  world  hail ! 

To  all  hail ! 


PRAPATHAKA  III 


The  Sattras 

vii.  3.  1.  They  2 go  swiftly  in  that  it  is  the  tenth  day.  In  that  it  is  the 
tenth  day  they  loosen  their  sins.  He  who  among  men  going  swiftly  falls 
in  with  a trackless  way,  he  who  strikes  a post,  and  he  who  stumbles, 
are  left  out.  So  he,  who  on  this  tenth  day,  the  Avivakya,  comes  to  grief, 
is  left  out.  If  one  points  out  (an  error)  to  one  who  comes  to  grief,3  he  seizes 
hold  of  him  and  comes  out  successfully,  and  then  the  one  who  pointed 
out  (his  error)  is  left  out  [1],  Therefore  on  the  tenth  day,  the  Avivakya, 


1 Cf.  KSA^amedha,  ii.  10.  For  the  end  cf. 
MS.  iii.  12.  8 ; VS.  xxii.  34  ; <?B.  xiii.  2. 
1.  6 ; K£S.  xv.  4.  33,  34.  For  the  numbers 
see  Vedic  Index,  i.  342,  343. 

* Cf.  AB.  v.  22,  23  ; KB.  xxvii.  1 - PB.  iv. 
8.  8 ; 9.  4-12.  In  this  chapter  are  given 

certain  facts  about  the  tenth  day  of 
38  [h.o.s.  19] 


Sattras.  See  also  Ap^S.  xxi.  9. 1-9  (in  2 
vyaha  should  be  read,  and  te  joined  to  the 
next  Sutra  ; cf.  B£S.  xvi.  6). 

5 The  active  is  found  in  KB.  xxvii.  1.  The 
sense  is  clearly  general,  ‘ come  to  grief’, 
i.  e.  make  an  error  in  recitation  or  so  on. 


The  Sattras 


[586 


vii.  3.  1 — ] 


one  should  not  point  out  (errors)  to  one  who  comes  to  grief.  Or  rather 
they  say,  ‘ By  that  which  was  successful  in  the  sacrifice  the  gods  went 
to  the  world  of  heaven,  and  overcame  the  Asuras  by  what  was  unsuc- 
cessful.’ What  is  successful  in  the  sacrifice  belongs  to  the  sacrificer,  what 
is  unsuccessful  to  his  enemy.  Now  he,  who  comes  to  grief  on  the  tenth  day, 
the  Avivakya,  produces  overmuch.  Those  who  are  outside  as  spectators 
[2]  should  point  out  (his  error).  If  there  be  none  there,  then  (the  error) 
should  be  pointed  out  from  within  the  Sadas.  If  there  be  none  there,  then 
it  should  be  pointed  out  by  the  Grhapati.  At  any  rate  it  should  be 
pointed  out.1  They  sing  the  verses  of  the  serpent  queen  on  that  day.  The 
queen  of  what  creeps  is  this  (earth).  Whatever  on  this  (earth)  they  praise, 
whatever  they  have  praised,  through  that  is  this  (earth)  the  serpent  queen. 
Now  whatever  they  have  praised  with  speech  and  what  they  will  praise  2 
thereafter,  (it  is  done  thinking),  ‘ Having  won  both  and  obtained  them,  let 
us  stop.’  They  sing  these  (verses)  with  the  mind.  Neither  a horse  chariot 
nor  a mule  chariot  can  in  one  moment  encompass  this  (earth),  but  mind 
can  in  one  moment  encompass  it,  mind  can  overcome  it.  Then  they  repeat 
the  Brahman.3  The  Re  verses  are  limited,  the  Samans  are  limited,  and 
the  Yajuses  are  limited,  but  of  the  Brahman  there  is  no  end,  and  that  he 
should  declare  to  the  one  who  responds.  That  is  the  response.4 * 
vii.  3.  2.  The6  theologians  say,  ‘By  the  first  day  of  the  twelve-day  rite 
what  is  it  that  the  sacrificer  takes  from  the  priests  ? ’ 6 ‘ Brilliance  and 

power  ’ is  (the  answer).  ‘ What  by  the  second  ? ’ * The  breaths  and  food.’ 

‘ What  by  the  third  ? ’ ‘ These  three  worlds.’  ‘ What  by  the  fourth  ? ’ 

‘Four-footed  cattle/  ‘What  by  the  fifth?’  ‘The  Pankti  with  its  five 
elements.’  ‘ What  by  the  sixth  ? ’ ‘ The  six  seasons.’  ‘ What  by  the 
seventh  ? ’ ‘ The  Qakvarl  with  its  seven  feet.’  ‘ What  by  the  eighth  ? ’ 

‘ The  Gayatrl  with  its  eight  syllables.’  ‘ What  bjr  the  ninth  ? ’ ‘ The 

Trivrt7 8  Stoma/  ‘What  by  the  tenth?’  ‘The  Viraj  with  its  ten  syl- 


1 The  comm,  explains  that  in  ordinary  rites 

the  correction  of  errors  is  a matter  of 

course,  but  here  it  is  difficult  and 

dangerous.  The  verses  of  the  serpent 

queen  are  in  TS.  i.  5.  3. 

! The  comm,  explains  atodhi,  the  reading  of 

the  MSS.  and  Padapatha  and  edd.  as 
bhumer  upari,  but  a temporal  sense  seems 
imperative,  and  the  future  significance 
of  arcitarah  is  obvious ; cf.  Maedonell, 
Ved.  Gramm,  p.  387 ; Delbriick,  Altind. 
Synt.  pp.  295,  296, 300.  The  single  accent 
is  noteworthy  : cf.  tato  ’dhi  in  vii.  2.  10.  2. 

8 That  is  the  Caturhotrs,  as  the  AB.  v.  23 
shows  at  length,  and  see  AplJJS.  xxi.  10. 


6,  7.  The  Caturhotrs  are  said  to  be 
brahma  in  TB.  ii.  3.  1,  and  the  Mantras 
are  given  in  TA.  iii.  1.  2.  Cf.  Hillebrandt, 
Rituallilteratur,  pp.  165,  166. 

4 The  comm,  explains  that  the  Caturhotrs  are 
the  product  (karma)  of  the  action  of  the 
Adhvaryu  in  uttering  the  Pratigara  or  re- 
sponse, which  in  this  case  by  AplJIS.  xxi. 
10.  7 is  om.  This  is  practically  the  sense. 
6 Not  precisely  paralleled  by  the  other  texts. 

6 The  gen.  is  of  course  as  below  connected 

with  the  pronoun, 1 what  of  theirs  ’. 

7 The  Trivrt  Stoma  is  a mode  of  recitation 

in  which  the  verses  are  made  up  by 
repetition  to  nine;  hence  the  comparison. 


587] 


The  Trayodagardtras 


[ — vii.  3.  4 


lables.’  * What  by  the  eleventh  ? ’ ‘ The  Tristubh  with  its  eleven 

syllables.’  * What  by  the  twelfth  ? ’ ‘ The  Jagati  with  its  twelve  syl- 
lables.’ So  much  is  there  as  that.  So  much  as  that  he  takes  from 
them. 


vii.  3.  3.  (The  1 rite)  of  thirteen  nights  is  a complete  (rite  of)  twelve  days, 
for  the  opening  and  concluding  days  are  the  same.2  There  are  three 
Atiratras,  three  are  these  worlds,  for  the  obtaining  of  these  worlds.  The 
first  Atiratra  is  the  expiration,  the  second  cross-breathing,  the  third  in- 
spiration ; verily  they  find  support  in  expiration,  inspiration,  out-breathing,3 
and  food,  and  reach  their  full  life,  who  knowing  thus  perform  (the  rite) 
of  thirteen  nights.  They  say,4  * (The  rite)  of  twelve  days  is  the  sequence 
of  speech.  They  would  cleave  it  if  they  put  an  Atiratra  in  the  middle, 
and  the  speech  of  the  householder  would  be  liable  to  fail.’  They  perform 
the  Mahavrata  after  the  Chandomas;  verily  they  maintain  the  sequence 
of  speech,  and  the  speech  of  the  householder  is  not  likely  to  fail.  The 
Chandomas  are  cattle,  the  Mahavrata  food ; in  that  they  perform  the 
Mahavrata  after  the  Chandomas,  they  find  support  in  cattle  and  in  food, 
vii.  3.  4.  The 6 Adityas  desired,  ‘ May  we  be  prosperous  in  both  worlds.’ 
They  saw  this  (rite)  of  fourteen  nights;  they  grasped  it,  and  sacrificed 
with  it.  Then  indeed  they  prospered  in  both  worlds,  this  and  yonder. 
Those,  who  knowing  thus  perform  (the  rite)  of  fourteen  nights,  prosper 
in  both  worlds,  this  and  yonder.  (The  rite)  is  of  fourteen  nights,  there 
are  seven  domesticated  plants  and  seven  wild  ; (verily  it  serves)  to  win 
both.  In  that  the  Prsthas  are  performed  in  succession  [1],  they  conquer  by 
them  yonder  world.  In  that  the  Prsthas  are  reversed,6  they  conquer  by 
them  this  world.  There  are  two  Trayastrir^a  Stomas  in  the  middle ; 
verily  they  attain  sovereignty.  (These  two)  are  overlords;  verily  they 


1 Cf.  PB.  xxiii.  1 and  2,  which  Ap£S.  xxiii. 
1.  7-11  as  usual  copies.  There  two  Tra- 
yoda9aratras  are  given,  the  first  with  an 
Atiratra,  a Sadaha,  an  Atiratra  with  all 
the  Stomas,  four  Chandomas,  and  an 
Atiratra.  In  the  latter  the  make-up  is 
an  Atiratra,  the  ten  days  of  a Dvadacjalia 
(viz.  a Sadaha,  three  Chandomas  and  an 
Avivakya),  a Mahavrata  and  an  Atiratra. 
Here  both  cases  are  contemplated,  and 
the  latter  only  approved ; cf.  B£S.  xvi. 
32  ad  fin. 

5 i.  e.  they  are  both  Atiratras. 

3 The  change  to  udana  from  vyana  is  explained 
by  the  comm,  on  the  theory  that  the 
latter  includes  all  the  other  breaths 
when  prdna  and  apana  are  mentioned. 
This  is  ingenious,  but  the  real  explanation 


seems  to  be  some  carelessness  of  ex- 
pression. 

4 The  absence  of  iti  renders  the  extent  of  the 
quotation  uncertain. 

6 A similar  Caturda9aratra  is  laid  down  in 
PB.  xxiii.  3,  followed  by  Apf^S.  xxiii. 
12  seq.  It  consists  of  an  Atiratra,  two 
Sadahas,  the  latter  reversed,  and  an  Ati- 
ratra. So  also  BiJS.  xvi.  33. 

6 That  is,  the  first  is  marked  by  the  Samans, 
Rathantara,  Brhat,  Vairupa,  Vairaja, 
£akvara,  and  Raivata  ; the  latter  by  the 
Raivata,  £akvara,  &c-  So  the  Stomas 
are  Trivrt,  Pancada9a,  Saptada9a,  Eka- 
vifi9a,  Trinava,  and  Trayastrif^a,  and 
the  same  reversed,  the  two  Trayastrii^as 
thus  coalescing. 


The  Sattras 


vii.  3.  4 — ] 


[588 


become  overlords  of  their  peers.  There  are  Atiratras  on  either  side,  for 
security. 

vii.  3.  5.  Prajapati1  went  to  the  world  of  heaven.  The  gods  followed  him, 
and  the  Adityas  and  the  cattle  followed  them.  The  gods  said,  ‘ The  cattle 
on  which  we  have  lived  have  followed  us.’  They  arranged  this  (rite) 
of  fourteen  nights  away  for  them.2  The  Adityas  mounted  the  world 
of  heaven  with  the  Prsthas ; they  arranged  the  cattle  in  this  world 
with  the  two  Tryahas.  By  means  of  the  Prsthas  the  Adityas 
prospered  in  yonder  world,  the  cattle  in  this  world  by  the  Tryahas  [1], 
Those  who,  knowing  thus,  perform  (the  rite  of)  fourteen  nights,  prosper 
in  both  worlds,  in  this  and  in  yonder ; by  the  Prsthas  they  prosper  in 
yonder  world  and  by  the  Tryahas  in  this  world.  The  three  days  are  the 
Jyotis,  Go,  and  Ayus.  The  Jyotis  is  this  (earth),  the  Go  the  atmosphere, 
the  Ayus  yonder  (sky);  verily  they  mount  upon  these  worlds.3  If  the 
Prsthas  were  on  one  side,  there  would  be  a lack  of  balance ; 4 the  Prsthas 
are  in  the  middle,  for  balance  [2].  The  Prsthas  are  force  and  strength ; 
verily  they  place  force  and  strength  in  the  middle.  They 5 proceed  with 
the  Brhat  and  the  Rathantara  (Samans).  The  Rathantara  is  this  (earth), 
the  Brhat  yonder  (sky) ; verily  with  them  do  they  proceed ; verily  also  in 
them  they  find  support.  These  indeed  are  the  quick  paths  of  the  sacrifice  ; 
verily  by  them  do  they  proceed  to  the  world  of  heaven.  They6  mount 
the  world  of  heaven  turning  away  (from  earth),  who  perform  the  Prsthas 
in  succession.  The  Tryaha  is  reversed,  for  the  return  (from  heaven),  and 
for  support.  Having  prospered  in  either  world  they  cease  (the  rite).  The 
(nights)  are  fourteen.  As  for  ten  of  them,  the  Viraj  is  ten-syllabled, 


1 This  Caturda9aratra  corresponds  with  one 

in  PB.  xxiii.  4 ; Ap£S.  xxi.  1.  15,  16, 
which  is  used  in  case  of  considering  one’s 
fitness  for  a social  ( talpe ),  funeral  rite 
( udake ),  or  marriage  connexion  ( vivcihe ) ; 
on  these  terms  cf.  Weber,  Ind.  Stud.  x.  47. 
The  scheme  is  an  Atiratra ; aTryaha  in  the 
normal  order,  Jyotis,  Go,  Ayus  ; a Prsthya 
Sadaha  ; a Tryaha  in  reverse  order,  and 
an  Atiratra.  So  also  B£S.  xvi.  33. 

2 praty  auhan  is  not  quite  clear  in  its  first 

occurrence,  and  Sayana  evidently  felt 
this,  for  he  ignores  tebhyah  and  renders 
praty  auhan  by  ‘performed’.  The  sense 
given  above  is  possible  ; Bhask.  has  prat- 
ydvrtya  gatim  akurvan.  The  point  is  the 
correspondence  of  the  Tryahas  in  his 
view.  Below,  the  constr.  is  aec.  and  the 
sense  must  be  1 pressed  back  ’. 

3 Repeated  in  TS.  vii.  4.  1.  1. 


4  vivadha  is  here  explained  by  the  comm,  as 
a kind  of  piece  of  wood  tied  with  a rope 
at  both  ends  for  carrying  milk  or  ghee, 
&c.,  and  the  Siddhdnta-Kaumudi  on 
Panini,  iv.  4.  17,  agrees  with  the  de- 
finition. The  idea  is  that  of  something 
balanced,  which  will  not  work  if  put  on 
one  side  or  the  other,  but  only  if  kept  in 
the  middle,  vivadha  is  the  form  in  PB. 
iv.  5.  19  ; xiv.  1.  10  ; AB.  viii.  1 ; AGS. 
i.  12.  3,  &c.,  and  see  also  AA.  v.  1.  8, 
where  vivadha  is  used  of  the  plank  of  the 
seat  of  a swing. 

s i.  e.  the  Prsthya  Sadaha  is  distinguished  by 
the  alternation  of  these  two  Samans 
instead  of  a series  of  the  usual  six,  the 
Rathantara  occurring  on  the  first,  third, 
and  fifth,  the  Brhat  on  the  other  days. 
The  passage  is  repeated  in  vii.  4.  1.  2,  &c. 

6 Repeated  in  TS.  vii.  4.  2.  5,  &c. 


589] 


[ — vii.  3.  7 


The  PuhcadugarCitras 


the  Viraj  is  food;  verily  by  the  Viraj  they  win  food.  As  for  four,  the 
quarters  are  four;  verily  they  find  support  in  the  quarters.  There  are 
Atiratras  on  either  side,  for  security. 

vii.  3.  6.  Indra 1 was  on  a level  with  the  gods,  he  was  not  distinguished 
from  them.  He  ran  up  to  Prajapati ; he  gave  him  this  (rite)  of  fifteen 
nights.  He  grasped  it,  and  sacrificed  with  it.  Then  indeed  he  became 
distinguished  from  the  other  gods.  Those  who  knowing  thus  perform  (the 
rite)  of  fifteen  nights  attain  distinction  from  the  evil  enemy.  The  three 
days2  are  Jyotis,  Go,  and  Ayus.  The  Jyotis  is  this  (earth),  the  Go  the 
atmosphero  [1],  the  Ayus  yonder  (sky) ; verily  they  find  support  in  these 
worlds.  There 3 can  be  no  Sattra  where  there  is  no  Chandoma ; in  that 
there  are  Chandomas,  there  is  the  Sattra.  The  gods  they  win  by  the 
Prsthas,  the  cattle  by  the  Chandomas.  The  Prsthas  are  force  and  strength, 
the  Chandomas  cattle ; verily  in  force  and  strength,  and  in  cattle,  they 
find  support.  (The  rite)  is  of  fifteen  nights  ; the  bolt  is  fifteenfold ; verily 
they  hurl  the  bolt  at  their  enemies.4  There  are  Atiratras  on  either  side,  for 
securing  power. 

vii.  3.  7.  Indra  5 was  as  it  were  loose  and  unfixed.  He  was  afraid  of  the 
Asuras.  He  ran  up  to  Prajapati ; he  gave  him  this  (rite)  of  fifteen  nights 
as  a bolt.  With  it  he  overcame  and  conquered  the  Asuras  and  attained 
prosperity.  By  the  Agnistut 6 he  burned  away  the  evil,  by  (the  rite)  of 
fifteen  nights  he  placed  force,  might,  power,  and  strength  in  himself. 
Those,  who  knowing  thus  perform  (the  rite)  of  fifteen  nights  overcome 
and  conquer  their  enemies  and  attain  prosperity.  By  the  Agnistut  they 
burn  away  the  evil  [1],  by  (the  rite)  of  fifteen  nights  they  place  force, 
might,  power,  and  strength  in  themselves.  These  (nights)  are  full  of 
cattle.  Fifteen  indeed  are  the  nights  of  the  half-month,  the  year  is  made 
up  of  half-months,  cattle  are  born  throughout  the  year ; therefore  (these 
nights)  are  full  of  cattle.  These  (nights)  are  heavenly.  Fifteen  indeed 


1  The  PB.  xxiii.  5 and  Ap£S.  xxiii.  1.  17,  18 

know  a third  Caturda9aratra,  but  it  is  not 

mentioned  in  TS.  This  chapter  gives 

the  first  of  two  Pancada^aratras.  Then 

follow  in  PB.  xxiii.  6-9  ; Ap£S.  xxiii.  2. 
1-10  four  Pancada9aratras,  of  which  the 
last  corresponds  to  the  one  here  con- 
sidered, viz.  an  Atiratra  ; a Tryaha  ; ten 
days  of  the  Dvada9&ha  (i.e.  a Prsthya 
Sadaha,  three  Chandomas,  and  an  Avi- 

vakya),  and  an  Atiratra.  But  there  is 
no  similarity  of  legend  at  all.  B£S.  xvi. 
33  recognizes  no  Caturda9aratra  beyond 
the  first  two,  but  has  a Soda9aratramade 
by  adding  a Mahavrata  between  the  tenth 


day  of  the  Dvada9&ha  and  the  Atiratra. 

2 See  TS.  vii.  3.  5.  2. 

3 Repeated  in  TS.  vii.  4.  1.2,  &c. 

4 Cf.  TB.  ii.  2.  3.  1 and  TS.  vii.  4.  3.  3. 

5 This  is  the  third  of  the  Sattras  in  PB.  and 

Ap9S.,  and  consists  of  an  Atiratra  which 
is  an  Agnistoma  and  is  marked  by  the 
Trivrt  Stoma  ; a Tryaha  ; ten  days  of  a 
Dvada9aha,  and  a concluding  Atiratra. 
In  B<pS.  xvi.  33  the  second  last  item  is 
given  as  a Prsthya  Sadaha  and  a reversed 
Tryaha. 

6 That  is  a praise  of  Agni,  not  an  Agnistoma 

in  the  technical  sense,  for  it  is  an 
Atiratra. 


vii.  3.  7 — ] 


The  Sattras 


[590 


are  the  nights  of  the  half-month,  the  year  is  made  up  of  half-months, 
the  world  of  heaven  is  the  year  ; verily  (these  nights)  are  heavenly. 
There1  are  the  three  days,  Jyotis,  Ayus,  and  Go.  The  Jyotis  is  this* 
(earth),  the  Go  the  atmosphere  [2],  the  Ayus  yonder  (sky) ; verily  they 
mount  upon  these  worlds.  If  2 the  Prsthas  were  on  one  side,  there  would 
be  a lack  of  balance;  the  Prsthas  are  in  the  middle,  for  balance.  The 
Prsthas  are  force  and  strength  ; verily  they  place  force  and  strength  in  the 
middle.  They  proceed  with  the  Brhat  and  the  Rathantara  (Samans).  The 
Rathantara  is  this  (earth),  the  Brhat  yonder  (sky) ; verily  with  them  do 
they  proceed  ; verily  also  in  them  they  find  support.  These  indeed  are  the 
quick  paths  of  the  sacrifice ; verily  by  them  do  they  proceed  to  the  world  of 
heaven  [3].  They  mount  the  world  of  heaven  turning  away  (from  earth), 
who  perform  the  Prsthas  in  succession.  The  Tryaha  is  reversed,  for  the 
return  (from  heaven),  and  for  support.  Having  prospered  in  either  world 
they  cease  (the  rite).  These  (nights)  are  fifteen.  As  3 for  ten  of  them,  the 
Viraj  is  ten-syllabled,  the  Viraj  is  food  ; verily  by  the  Viraj  they  win  food. 
As  for  five,  the  quarters  are  five ; verily  they  find  support  in  the  quarters. 
There  are  Atiratras  on  either  side,  for  securing  power,  strength,  offspring, 
and  cattle. 

vii.  3.  8.  Prajapati 4 * desired,  ‘ May  I be  an  eater  of  food.’  He  saw  this  (rite 
of)  seventeen  nights ; he  grasped  it,  and  sacrificed  with  it.  Then  indeed  he 
became  an  eater  of  food.  Those,  who  knowing  thus  perform  (the  rite)  of 
seventeen  nights,  become  eaters  of  food.  There  is  a period  of  five  days ; 6 the 
seasons  are  five  in  the  year ; verily  in  the  seasons  and  the  year  they  find  sup- 
port. Again  the  Pankti  is  of  five  elements,  the  sacrifice  is  fivefold ; verily 
they  win  the  sacrifice.  There6  can  be  no  Sattra  where  there  is  no  Chan- 
doma ; in  that  there  are  Chandomas,  there  is  the  sacrifice.  The  gods  they 
win  by  the  Prsthas,  the  cattle  by  the  Chandomas.  The  Prsthas  are  force 
and  strength,  the  Chandomas  cattle ; verily  in  force  and  strength,  and  in 
cattle,  they  find  support.  (The  rite  is)  of  seventeen  nights ; Prajapati  is 
seventeenfold  ;7  (verily  it  serves)  to  obtain  Prajapati.  There  are  Atiratras 
on  either  side,  for  securing  food. 

vii.  3.  9.  The8  Viraj  dividing  itself  stayed  among  the  gods  with  the  holy 


1 Above,  TS.  vii.  3.  5.  2. 

7 Above,  TS.  vii.  3.  5.  2,  3. 

^ Cf.  TS.  vii.  3.  5.  3. 

1 The  TS.  ignores  the  Soda9aratra  of  PB.  xxiii. 

10  ; Ap£S.  xxiii.  2.  11,  12  ; B£S.  xvi.  33  ; 

but  agrees  with  PB.  xxiii.  11  ; Ap^S. 

xxiii.  2.  13,  14  ; B$S.  xvi.  33,  in  having 

a Saptada9ariitra  made  up  of  an  Atiratra  ; 
a Pancaha  ; ten  days  of  the  Dvada9aha, 
and  an  Atiratra. 


5 i.  e.  Jyotis,  Go,  Ayus,  Go,  Ayus. 

6 Above,  TS.  vii.  3.  6.  2. 

7 Cf.  AB.  i.  1.  1. 

8 PB.  xxiii.  12  and  13  ; Ap^S.  xxiii.  2.  15-18 

give  eighteen  and  nineteen  night  rites. 
PB.  xxiii.  14  and  Ap£S.  xxiii.  2.  19,  20 
give  a twenty-night  rite  made  up  of  an 
Atiratra ; an  Abliiplava  Sadaha ; an 
Abhijit ; a V^vajit  ; ten  days  of  a 
Dvada9aha,  and  an  Atiratra.  This  does 


591]  The  Vingatiratra  and  Ekaviiigatirutra  [ — vii.  3. 10 

power  (Brahman),  among  the  A suras  with  food.  The  gods  desired,  ‘ May 
we  acquire  both  the  holy  power  (Brahman)  and  food.’  They  saw  (the  rite 
of)  these  twenty  nights.  Then  indeed  they  acquired  both  the  holy  power 
(Brahman)  and  food,  and  became  resplendent  and  eaters  of  food.  Those, 
who  knowing  thus  perform  (the  rite  of)  these  nights,  acquire  both  the  holy 
power  (Brahman)  and  food  [1],  and  become  resplendent  and  eaters  of  food. 
They  (make  up)  two  Virajs;  verily  separately  in  them  they  find  support. 
Man  is  twenty  fold,  ten  fingers  and  ten  toes  j1  verily  obtaining  the  greatness  of 
man  they  cease  (the  rite).  There2  are  Tryahas  consisting  of  Jyotis,  Go,  and 
Ayus.  The  Jyotis  is  this  (earth),  the  Go  the  atmosphere,  the  Ayus  yonder 
(sky) ; verily  they  mount  upon  these  worlds.  The  Tryahas  go  in  order  ;3  verily 
in  order  they  mount  the  world  of  heaven  [2],  If4  the  Prsthas  were  on  one 
side  there  would  be  a lack  of  balance ; the  Prsthas  are  in  the  middle,  for 
balance.  The  Prsthas  are  force  and  strength  ; verily  they  place  force  and 
strength  in  the  middle.  They  proceed  with  the  Brhat  and  the  Rathantara 
(Samans).  The  Rathantara  is  this  (earth),  the  Brhat  yonder  (sky) ; verily 
with  them  do  they  proceed,  verily  also  in  them  they  find  support.  These 
indeed  are  the  quick  paths  of  the  sacrifice  ; verily  by  them  do  they  proceed 
to  the  world  of  heaven.  They  mount  the  world  of  heaven  turning  away 
(from  earth),  who  perform  the  Prsthas  in  succession.  The  Tryaha  is  re- 
versed, for  the  return  (from  heaven),  and  for  support.  Having  prospered 
in  either  world  they  cease  (the  rite).  There  are  Atiratras  on  either  side, 
for  securing  splendour  and  food. 

vii.  3.  10.  Yonder5  sun  was  in  this  world.  The  gods  surrounded  it  with  the 
Prsthas  and  removed  it  to  the  world  of  heaven.  They  surrounded  it  from 
below  with  the  Para  (Samans),6  and  placed  it  with  the  Divakirtya 
(Saman)7  in  the  world  of  heaven.  They  surrounded  it  from  above  with 


not  correspond  at  all  with  the  rite 
here,  which  is  clearly  composed  of  an 
Atiratra ; three  Tryahas  ; a Prsthya 
Sadaha ; a Tryaha  reversed ; and  an 
Atiratra  ; so  B<pS.  xvi.  33.  The  chapter 
is  alluded  to  in  the  Jaimini  Sutra,  iv.  3. 
17-19. 

1 PB.  xxiii.  14.  5 has  padyah  ; cf.  AA.  i.  1.  2. 

anguli  means  the  phalanges  on  the  hands 
and  feet ; cf.  Hoernle,  Osteology,  p.  23. 

2 Cf.  TS.  vii.  3.  5.  2. 

3 i.  e.  the  three  Tryahas  are  all  Jyotis,  Go, 

and  Ayus. 

* Cf.  TS.  vii.  3.  5.  2,  3. 

6 PB.  xxiii.  15  and  16  and  Ap$S.  xxiii.  3.  1-9 
describe  two  Ekavir^atiratras,  the  latter 
of  which  corresponds  to  this,  viz.  Atira- 


tra ; a Prsthya  Sadaha  ; three  Svarasa- 
nians  ; a Divakirtya  ; three  Svarasamans  ; 
a Prsthya  Sadaha  reversed,  and  an  Ati- 
ratra. B^S.  xvi.  33  calls  the  seven  days 
the  samvatsarikdny  ahdni. 

6 The  Para  Saman  is  based  on  RV.  viii.  89.  5 = 

SV.  ArS.  ii.  7 ; the  name  Svara  is  also 
used,  see  PB.  iv.  5.  1.  See  for  the  Saman 
as  chanted  Aranya  Gana,  iii.  2.  9,  and  cf. 
TS.  iii.  3.  6.  1-3,  and  KS.  xxxiii.  4,  6. 

7 This  is,  of  course,  merely  the  name  of  a 

Saman,  with  which  cf.  the  Mahadivakirtya 
which  is  described  in  99®-  X7-  13.  23  seg. 
The  editor  in  the  Bibl,  Ind.  calls  attention 
to  PB.  iv.  6. 12,  where  the  comm,  identi- 
fies the  Divakirtya  with  the  Samans 
bhrdjdbhraje  ity  adi  given  in  Uhya  Gana, 


The  Sattras 


[592 


vii.  3. 10 — ] 


the  Para  (Samans),  and  with  the  Prsthas  they  descended  (from  heaven). 
Yonder  sun  indeed  in  yonder  world  is  sui’rounded  by  the  Para  (Samans)  on 
both  sides.  In  that  there  are  Prsthas  the  sacrificers  go  by  them  to  the 
world  of  heaven  ; they  surround  it  from  below  with  the  Para  (Samans),  and 
by  the  Divakirtya  (Saman)  find  support  [1]  in  the  world  of  heaven.  They 
surround  it  from  above  with  the  Para  (Samans),  and  descend  with  the 
Prsthas.  If  there  were  not  Paras  above,  they  would  depart  away  from  the 
world  of  heaven ; if  there  were  none  below,  they  would  burn  creatures. 
There  are  Parahsamans  on  both  sides  of  the  Divakirtya ; verily  they  sur- 
round them  on  both  sides  in  the  world  of  heaven.  The  Divakirtya  is  the 
sacrificers,  the  Parahsamans  the  year ; the  Parahsamans  are  on  both 
sides  of  the  Divakirtya ; verily  on  both  sides  [2]  they  find  support  in  the 
year.  The  Divakirtya  is  the  back,  the  Parahsamans  the  two  sides; 
the  Parahsamans  are  on  both  sides  of  the  Divakirtya ; therefore  the 
sides  are  on  both  sides  of  the  back.  (In  the  rite)  the  greatest  number 
of  libations  are  made,1  the  greatest  number  of  Qastras  recited ; verily 
in  the  middle  of  the  sacrifice  they  tie  a knot  not  to  slip.  There  are  seven 
libations ; seven  are  the  breaths  in  the  head  ; verily  they  place  breaths  in  the 
sacrificers.  In  that  the  Prsthas  are  in  succession,  they  mount  upon  yonder 
world  with  them.  If  they  were  not  to  descend  to  this  world  [3],  the  sacri- 
ficers would  either  go  mad  or  perish.  In  that  the  Prsthas  are  reversed  they 
descend  to  this  world  with  them ; verily  also  they  find  support  in  this  world, 
for  sanity.  Indra  was  unsettled.  He  ran  up  to  Prajapati ; he  gave  him  this 
(rite)  of  twenty-one  nights;  he  grasped  it,  and  sacrificed  with  it.  Then 
indeed  he  became  settled.  Those,  who  sacrifice  much  and  are  unsettled  [4], 
should  perform  (the  rite)  of  twenty-one  nights.  There  are  twelve  months, 
five  seasons,  three  worlds  here,  and  yonder  sun  as  the  twenty-first.  So 
many  are  the  worlds  of  the  gods  ; verily  in  them  in  order  they  find  support. 
Yonder  sun  did  not  shine.2  He  ran  up  to  Prajapati;  he  gave  him  this 
(rite)  of  twenty-one  nights ; he  grasped  it,  and  sacrificed  with  it.  Then  in- 
deed did  he  shine.  Those,  who  knowing  thus  perform  (the  rite)  of  twenty- 
one  nights,  shine  also.  (The  rite)  is  of  twenty-one  nights,  the  Ekavii^a 
(Stoma)  is  radiance ; verily  they  attain  radiance,  and  support  also,  for  the 
Ekavif^a  is  support.  There  are  Atiratras  on  either  side,  for  securing 
splendour. 


iii.  1.  11-20.  SV.  ii.  803-5  is  given  as 
Mahadivakirtya  in  Uhya  Gana,  ii.  12, 
and  another  in  Aranya  Gana,  vi.  1. 
10-19. 

1 There  are  three  extra  Atigraliya  libations 
at  this  rite,  and  an  extra  9astra.  The 


Parahsamans  are  days  with  extra  (Para) 

samans. 

2 Perhaps  a reference  to  an  eclipse  as  said 
expressly  in  PB.  xxxiii.  16.  1-3  ; cf.  Mac- 
donell,  Vedic  Mythology , p.  160 ; Vedic  Index, 
ii.  466. 


593] 


[— vii.  3.  ll 


The  Horse  Sacrifice 


The  Horse  Sacrifice  ( continued ) 


vii. 3. 11.  a Let1  the  sacrifice  come  forward 
From  yonder 2 over  to  me, 

The  sacrifice  which  the  Rsis  have  brought  forward. 
b May  the  fault  in  the  sacrifice  settle  on  him  who  hateth  us, 

Making  his  body  godless,  strengthless, 

Distorted  and  inert ; 

May  it  rest  with  him  who  hateth  us.3 
c O sacrifice,  come  to  me 
With  the  brilliance  of  the  sacrifice. 

I summon  the  Brahmans,  the  priests,  the  gods, 

With  the  brilliance  of  thee,  the  sacrifice,  0 offering.4 
d With  the  sacrifice  I summon  the  cooked  food  [1]  to  thee,  0 offering.4 

I gather  for  thee  good  deeds,  offspring,  and  cattle. 
e The  Praisas,  the  kindling-(verses),  the  butter  sprinklings,  the  shares 
of  the  ghee, 

The  call,  the  reply,  I prepare  for  thee, 

The  fore-  and  after-sacrifices,  the  Svistakrt,  the  Ida, 

The  prayers,  I win,  the  light.5 
/ By  Agni,  by  Indra,  by  Soma, 

By  Sarasvatl,  by  Visnu,  by  the  gods, 

By  the  Yajya  and  the  Anuvakya,  I summon  for  thee,6  O offering.4 
I take  for  thee  the  sacrifice  with  the  Vasat  cry. 
g The  chant,  the  Qastra,  the  response, 

The  libation,  the  Ida,  the  prayers,  I win,  the  light. 

I summon  for  thee  the  sacrifices  of  the  wives,  O offering,4 
I take  thy 7 offering  and  sacrificial  utterance. 


1 Cf.  KSAijvamedha,  iii.  1.  These  Mantras 

are  those  accompanying  the  eight  obla- 
tions called  Apti ; see  TB.  iii.  8.  18.  3 ; 
Ap$S.  xx.  11.  7.  None  of  this  chapter  or 
the  three  next  appears  in  MS.  In  BQS. 
xv.  18,  32,  36,  they  are  called  Samvarga- 
hutis. 

2 The  usual  rivalry  of  sacrifices  ; cf.  Bloom- 

field, Religion  of  the  Veda,  p.  186. 
s The  verse  is  badly  constructed,  but  yajnafa- 
maldm  seems  to  be  the  subject,  f ariram  the 
object  of  krtvd,  and  the  rest  of  the  accusa- 
tives predicative  adjectives,  kusidam  may 
well  be  rendered  ‘ inert  ’,  for  its  obvious 
etymology  would  be  ku-sida. 

4 KS.  gets  rid  of  sava  as  a voc.  by  having  ’sd 

aham  and  that  this  is  correct  is  quite 

certain.  But  that  the  TS.  meant  sava  is 

no  doubt  the  case,  and  the  rendering 
39  [h.o.s.  19] 


above  is  adapted  to  sava. 

8 1 ipa  huve  must  be  from  hvd,  not  hu,  and  mean 
much  the  same  as  a huve  above,  a frnami, 
also  in  KS.,  is  difficult ; the  comm,  treats 
it  as  if  it  were  a frnomi,  which  will  hardly 
do.  Really  it  is  adapted  to  the  next  part 
of  the  sentence  and  describes  the  prepa- 
ration of  the  fore-  and  after-sacrifices, 
while  it  must  be  rendered  more  generally 
to  cover  all  the  actions  meant,  svista- 
krtam  is  also  doubtful,  but  it  is  most 
probably  equivalent  to  the  offering  to 
Agni  Svistakrt,  but  it  may  be  simply 
Svistakrt,  i.  e.  Agni. 

6 Probably  the  sacrifice  is  the  object. 

7 The  change  to  the  gen.  is  curious,  for  that 

the  te  elsewhere  is  dat.  is  most  probable. 
Like  all  sacrificial  verses  the  sense  is  not 
satisfactory. 


Vll.  3.  11 


■] 


The  Horse  Sacrifice 


[594 


h Cattle,  the  pressed  (Soma),  the  sacrificial  cakes, 

The  pressings,  the  sacrifice, 

The  gods  with  Indra,  I summon  for  thee,  0 offering,1 
Lead  by  Agni,  with  Soma,  and  them  all. 
vii.  3.  12.  The 2 past,  the  present,  the  future,  Vasat,  hail,  reverence ! 3 
The  Rc,  the  Saman,  the  Yajus,  Vasat,  hail,  reverence! 

The  Gayatrl,  the  Tristubh,  the  Jagatl,  Vasat,  hail,  reverence ! 

The  earth,  the  atmosphere,  the  sky,  Vasat,  hail,  revei'ence ! 

Agni,  Vayu,  Surya,  Vasat,  hail,  reverence ! 

Expiration,  cross-breathing,  inspiration,  Vasat,  hail,  reverence ! 

Food,  ploughing,  rain,  Vasat,  hail,  reverence ! 

Father,  son,  grandson,  Vasat,  hail,  reverence ! 

Bhuh,  Bhuvah,  Suvar,  Vasat,  hail,  reverence ! 
vii.  3. 13.  a May 4 * a house  be  mine,  may  offspring  be  mine  ; 

May  the  strong  sacrifice  come  to  me. 

May  the  divine  and  holy  waters  come  to  me ; 

May  the  abundance  of  a thousandfold  (wealth)  fail  me  not. 
b May  the  cup  be  mine  ; may  the  Puroruc  be  mine  ; 

May  the  chant  and  the  Qastra  come  to  me  in  union. 

May  the  Adityas,  the  Rudras,  the  Vasus,  be  present  at  the  rite ; 8 
May  the  abundance  of  a thousandfold  (wealth)  fail  me  not. 
c May  the  Agnistoma  come  to  me,  and  the  Ukthya ; 

May  the  nocturnal  Atiratra  come  to  me. 

May  the  (draughts)  which  have  stood  over  night,6  well  offered,  come 
to  me ; 

May  the  abundance  of  a thousandfold  (wealth)  fail  me  not. 
vii.  3.  14.  By7  fire  he  surmounted  fervour,  by  speech  holy  power,  by  a gem 
forms,  by  Indra  the  gods,  by  the  wind  the  breaths,  by  the  sun  the  sky,  by 
the  moon  the  Naksatras,  by  Yama  the  Pitrs,  by  the  king  men,  by  fruit  the 
flavours,8  by  the  boa  constrictor  serpents,  by  the  tiger  wild  beasts,  by  the 
eagle  birds,  by  the  stallion  horses,  by  the  bull  kine,  by  the  he-goat  goats, 
by  the  ram  sheep,  by  rice  food,  by  barley  plants,  by  the  banyan  trees,  by 


1 See  p.  593,  note  4. 

2 Cf.  KSAijvamedha,  iii.  2.  These  are  the 

Mantras  for  the  nine  Paryapti  oblations, 
see  TB.  iii.  8.  17.  3 ; ApgS.  xx.  11.  8 ; 
BgS.  xv.  18,  32,  36. 

3 The  comm,  explains  the  whole  series  thus. 

Vasat  which  by  brachylogy  denotes  the 
three  sacrificial  cries,  stands  for  Brah- 
man, and  that  denotes  truth,  and  truth 
is  in  the  three  times,  &c. 

4 KSA9vamedha,  iii.  3.  These  Mantras  are 

called  the  Abhu  Mantras  ; see  TB.  iii.  8. 

17.  3 ; _ApgS.  xx.  11.  9.  BgS.  xv.  36  calls 

them  Abhutis  and  § 14  the  Anubhutis, 

and  puts  them  after  the  Patnlsamyaja. 


6 sadasyah  seems  to  have  this  sense,  rather 
than  to  be  another  subject,  ‘ priests  as 
the  comm,  assumes. 

6 The  Soma  left  over  is  the  Soma  offered  at 
the  A9vina  gastra,  being  Soma  pressed 
the  day  before  and  then  offered  ; see 
KgS.  xii.  6.  10  ; xxiv.  3.  42,  with  Karka’s 
comm.  ; Hillebrandt,  Ved.  Myth.  i.  247, 
and  the  comm,  on  PB.  i.  6.  4. 

1 Cf.  KSA9vamedha,  iii.  4.  These  Mantras 
are  the  Anubhus ; see  TB.  iii.  8.  17.  8 ; 
ApgS.  xx.  11.  10;  BgS.  xv.  36. 

8 nudeydn  is  so  rendered  by  the  comm,  nadivat 
sampurndn  rasan , but  the  sense  is  curious. 


595]  The  Offering  to  the  All-gods  [ — vii.  3.  16 

the  Udumbara  strength,1  by  the  Gayatrl  the  metres,  by  the  Trivrt  the 
Stomas,  by  the  Brahmana  speech. 

vii.  3.  15.  Hail!  (To)2  meditation  (I  offer). 

To  that  meditated  upon 3 hail ! 

Hail ! (To)  that  which  we  meditate  on  (I  offer). 

To  mind  hail ! Hail ! (To)  mind  (I  offer). 

To  Prajapati  hail!  To  Ka  hail!  To  Who  hail!4  To  Whoever 
( kutamasmai ) hail ! 

To  Aditi  hail ! To  Aditi  the  great  hail ! To  Aditi  the  gentle  hail ! 

To  Sarasvatl  hail ! To  Sarasvatl  the  mighty  hail ! To  Sarasvatl  the 
purifying  hail ! 

To  Pusan  hail ! To  Pusan  guardian  of  travellers  hail ! To  Pnsan 
watcher  of  men 5 hail ! 

To  Tvastr  hail ! To  Tvastr  the  seminal 6 hail ! To  Tvastr  the  multi- 
form hail ! 

To  Visnu  hail!  To  Visnu  the  Nikhuryapa7  hail!  To  Visnu  the 
Nibhuyapa 8 hail ! 

vii.  3.  16.  To 9 the  teeth  hail ! 

To  the  jaws  hail ! 

1 For  this  constant  comparison  see  Eggeling, 

SBE.  xliv.  379. 

2 Cf.  KSAijvamedha,  iii.  5 ; MS.  iii.  12.  5 ; VS. 

xxii.  20.  For  the  Brahmana  see  TB.  iii.  8. 

11.1,2;  17.3;  tpB.xiii.  1.8!  2-8.  The  Man- 
tras accompany  this  oblation  to  the  All- 
gods ; cf.  K9S.  xx.  4.  3-5  ; Ap<pS.  xx.  8.  6 ; 

11.  11  ; M£S.  ix.  2.  2 ; B£S.  xv.  13,  23. 

s The  comm,  on  TS.  explains  the  first  svdha  in 
any  desired  sense,  and  makes  it  take  the 
place  of  the  verb.  On  TB.  the  comm, 
says  it  refers  to  the  taking  of  the  oblation, 
the  second  to  the  offering  of  it,  and  on 
this  point  the  comm,  on  TS.  agrees. 

They  differ  also  in  rendering  ddhim,  which 
the  comm.  (Bhaskara  and  Sayana)  on  TS. 
takes  as  buddhi,  the  comm,  on  TB.  as 
Prajapati.  The  double  svahas  do  not 
occur  in  VS.,  and  MS.  has  not  the  Mantras 
down  to prajapataye  svdha  at  all.  Bhaskara 
ascribes  the  first  three  Mantras  to  the 
Ratrihomas  in  the  consecration,  and 
renders  either  ‘ Be  the  intelligence  fit 
for  learning  ’,  or  4 I offer  (to)  Adhi  for 
learning  ’.  Eggeling  (SBE.  xliv.  292)  sup- 
plies 4 we  give  ’ in  each  case.  The  sense 
is  conjectural. 

4 For  Ka  cf.  Macdonell,  Vedic  Mythology,  p.  119. 

6 The  form  naramdhisa  and  accent  alike  are 
curious  ; cf.  Wackernagel,  Altind.  Gramm. 

11.  i.  206,  220. 


6 The  commentators  on  TB.  and  TS.  make 

nothing  better  out  of  turipa  than  4 quickly 
reached  ’ or  4 reaching  ’. 

7 Of  very  uncertain  sense.  Sayana  on  TS. 

is  doubtful  in  sense,  for  the  passage  is 
corrupt  ( paparogddibadham.  arhanti  seems 
to  be  the  correct  version),  but  evidently 
he  takes  it  after  Bhask.  as  4 those  who  are 
to  be  oppressed  ’.  On  TB.  the  comm, 
explains  as  horses,  &c.,  evidently  led  to 
this  view  by  khura.  In  MS.  it  is  not 
found,  but  instead  fipivista,  while  in  VS. 
the  epithet  nibhuyapa  occurs  here,  and 
fipivista  in  the  next  clause. 

8 Also  uncertain.  The  comm,  on  TS.  takes  it 

as  4 creatures  suited  for  a low  existence 
through  lack  of  knowledge  and  strength  ’, 
while  the  comm,  on  TB.  is  contented 
with  ‘creatures’.  Bhask.  has  karmabhir 
nibhuyah.  Eggeling(SBE.  xliv. 293) renders 
4 the  protector  of  what  grows  ’,  but  sug- 
gests ‘condescending  protector ’.  Mahi- 
dhara  on  VS.  has  nitaram  bhiitva  matsyad- 
ydvatdram  krtvd  pati,  but  that  is  merely  a 
dragging  in  of  the  Avatars. 

9 Cf.  KSAsvamedha,  iii.  6 ; see  also  VS.  xxv. 

1-9 ; above  TS.v.  7. 11  seq. ; there  the  Man- 
tras are  not  given  as  here  but  in  a Brah- 
mana. For  the  Brahmana  see  TB.  iii.  8. 
1 7. 4 ; <pR  xiii.  3.  4. 1 . The  Mantras  accom- 
pany offerings  to  the  various  parts  of  the 


vii.  3.  16 — ] 


The  Horse  Sacrifice 


[596 


To  the  lips  hail ! 

To  the  mouth  hail ! 

To  the  nostrils  hail ! 

To  the  eyes  hail ! 

To  the  ears  hail ! 

The  eyelashes 1 above  the  lower  eyelashes — (to  them)  hail ! 
The  eyelashes  below  the  upper  eyelashes — (to  them)  hail ! 
To  the  head  hail ! 

To  the  brows  hail ! 

To  the  forehead  hail ! 

To  the  (upper  part  of  the)  head  hail ! 

To  the  brain  hail ! 

To  the  hairs  hail ! 

To  the  part  that  bears  (the  yoke)  hail ! 

To  the  cervical  vertebrae 2 hail ! 


To  the  neck  bones  hail ! 

To  the  spinal  column  hail ! 
To  the  vertical  column  hail ! 
To  the  flank  hail ! 

To  the  sides  hail ! [1] 

To  the  shoulders  hail ! 

To  the  upper  forefeet 3 hail ! 
To  the  lower  forefeet  hail ! 
To  the  legs  hail ! 

To  the  hips  hail ! 

To  the  thighs  hail ! 

To  the  knees  hail ! 

To  the  legs  hail ! 

To  the  buttocks  hail ! 

To  the  mane 4 hail ! 

To  the  tail  hail ! 

To  the  testicles  hail ! 

To  the  member  hail ! 

sacrificial  animal;  see  Ap£S.  xx.  11, 12 ; 
BQS.  xv.  20.  In  the  VS.  the  natural 
sense  seems  to  be  as  taken  by  Mahldhara 
that  the  parts  of  the  horse  are  offered  to 
the  several  deities  there  mentioned,  but 
KQS.  xx.  8.  4 treats  the  passage  as  men- 
tioning two  sets  of  Mantras,  one  corre- 
sponding with  this  set  here,  and  this  may 
be  right.  Cf.  also  Eggeling,  SBE.  xliv. 
336,  n.  1. 

1 This  is  apparently  the  sense,  as  taken  by  the 
comm.  Bhask.  supplies  pravartante.  But 
the  YS.  has  a different  version  : pdryani 


pdksmdny  avdryii  iksdvo  ’vdrydni  paksmdni 
paryd  ikscivah.  It  is  impossible  to  see  any 
clear  distinction  between  iksu  andpaksman, 

2 For  these  identifications  see  Hoernle,  JRAS. 

1907,  pp.  2-10 ; Osteology,  pp.  105  seq., 
148  n. 

3 According  to  the  comm,  these  apply  to  the 

forelegs.  Then  the  series  of  four  begin- 
ning fronibhyam  apply  to  back  legs  (liter- 
ally prsthagata). 

1 So  comm. : but  cf.  fikhanddbhyam, TS.  v.  7.  15, 
where  it  means  the  parts  below  the  from, 
and  that  is  more  probably  correct  here. 


597] 


[ — vii.  3.  17 


The  Tarts  of  the  Horse 


To 

the 

seed  hail ! 

To 

offspring  hail ! 

To 

begetting  hail ! 

To 

the 

feet  hail ! 

To 

the 

hoofs  hail ! 

To 

the 

hairs  (of  the  body)  hail ! 

To 

the 

skin  hail ! 

To 

the 

blood  hail ! 

To 

the 

flesh  hail ! 

To 

the 

sinews  hail ! 

To 

the 

bones  hail ! 

To 

the 

marrow  hail ! 

To 

the 

limbs  hail ! 

To 

the 

trunk  1 hail ! 

To 

all  : 

hail ! 

vii.  3.  17.  To2  the  glossy  and  variegated 3 one  hail ! 
To  the  glossy-thighed  one  hail ! 

To  the  white-footed  hail ! 

To  the  white-humped 4 one  hail ! 

To  the  one  with  white  openings  hail ! 

To  the  white-backed  one  hail ! 

To  the  white-shouldered  one  hail ! 

To  the  flower-eared  one 5 hail ! 

To  the  white-lipped  one  hail ! 

To  the  white-browed  one  hail ! 

To  the  one  with  white  buttocks  hail ! 

To  the  white  shining 6 one  hail ! 

To  the  glossy  hail ! 

To  the  marked 7 one  hail ! 

To  the  black-kneed  hail ! 

To  the  black-speckled  hail ! 

To  the  red-speckled  hail ! 

To  the  ruddy-speckled  hail ! 


1 The  fiva  according  to  the  comm.,  but  the 

trunk  is  more  likely. 

2 Cf.  KSAijvamedha,  iii.  7.  Neither  MS.  nor 

VS.  has  any  parallel  passage.  The  TB. 
iii.  8.  17.  4,  and  Ap£S.  xx.  6.  4 ; 11.  13 
prescribe  the  Mantras  for  the  offerings  to 
the  forms  of  the  horse.  So  B£S.  xv.  8,  20. 

3 For  these  colour  Dvandva  compounds  cf. 

Wackernagel,  Altind.  Gramm,  ii.  i.  170, 

171.  Anji  seems  to  mean  ‘ smooth  ’ or 
‘ glossy  ’ rather  than  ‘ white  or  as  the 

comm,  says  below,  ‘ white  and  black  in 

body.’  The  comm,  glosses  anjisakthaya  as 


fi etarunah,  which  is  absurd  ; Bhask.  is 
right.  Cf.  for  the  accent  Panini,  vi.  2.  199. 

4 The  kakud  of  a horse  is  a curious  idea,  prob- 

ably the  ridge  of  the  back  is  meant. 

5 Apparently  a reference  to  the  marking  of 

the  ears  of  horses  with  a brand  like  a 
flower  ( puspakaralaksana , Bhask.). 

6 According  to  the  comm.  anuka<;a  is  a part  of 

the  eye,  but  this  seems  a needless  refine- 
ment. Bhask.  gives  alternatives. 

7 ‘ With  white  forehead  ’ is  the  rendering  of 

the  comm,  due  of  course  to  the  similarity 
of  lalama  and  leddta. 


The  Horse  Sacrifice 


[598 


vii.  3.  17 — ] 

To  such  hail ! 

To  what  sort  hail ! 

To  one  like  this  hail ! 

To  a like  one  hail ! 

To  a different  one  hail ! 

To  a fair-like  one  hail ! 

To  form  hail ! 

To  all  hail ! 

vii.  3.  18.  To 1 the  black  hail ! 

To  the  white  hail ! 

To  the  tawny  hail ! 

To  the  spotted  hail ! 

To  the  ruddy  hail ! 

To  the  yellow  hail ! 

To  the  brown  hail ! 

To  the  ichneumon(-coloured) 2 hail ! 
To  the  red  hail ! 

To  the  purple  hail ! 

To  the  dark  brown  hail ! 

To  the  dark  blue  hail ; 

To  the  dead  black 3 hail ! 

To  the  fair-shaped  hail ! 

To  the  one  of  like  form  hail ! 

To  the  one  of  different  form  hail ! 
To  the  one  of  the  same  form  hail ! 
To  the  one  of  matching  form  hail ! 
To  the  tawny  hail ! 

To  the  pale  red  hail ! 

To  the  speckled  hail ! 

To  the  speckled-thighed  hail ! 

To  all  hail ! 

vii.  3.  19.  To 4 the  plants  hail ! 

To  the  roots  hail ! 

To  the  panicles  hail ! 

To  the  joints  hail ! 

To  the  twigs  hail ! 

To  the  flowers  hail ! 

To  the  fruits  hail ! 

To  those  that  are  used  hail ! 

1 Cf.  KSA^amedha,  iii.8.  The  TB.  iii.  8. 17.  4 

and  Ap£S.  xx.  6.  4 ; 11.  13 ; B£S.  xv.  8. 

20  apply  these  Mantras  to  the  Rupahoma 
as  in  TS.  vii.  3.  17. 

2 nakulavarnaya  is  the  explanation  of  the 

comm.,  and  the  sense  seems  correct. 


3 avyaktakrindya  or  pa kaj akrsitasavarna ya , 

Bhask. ; atyantalcrsna,  Sayana. 

4 Cf.  KSA^amedha,  iii.  9 ; MS.'iii.  12.  7 ; VS. 

xxii.  28.  For  the  Brahmana  see  TB.  iii. 
8.  17.  4.  The  Mantras  accompany  the 
offerings  to  the  plants ; Ap£S.  xx.  11.14; 
B£S.  xv.  20. 


599] 


[ — vii.  4.  1 


The  Offering  of  the  Trees 

To  those  that  are  not  used  hail ! 

To  those  that  have  fallen  off  hail ! 

To  those  that  are  lying  (on  the  ground)  hail ! 
To  all  hail ! 
vii.  3.  20.  To 1 the  trees  hail ! 

To  the  roots  hail ! 

To  the  panicles  hail ! 

To  the  corona  hail ! 

To  the  branches  hail ! 

To  the  leaves  hail ! 

To  the  flowers  hail ! 

To  the  fruits  hail ! 

To  those  that  are  used  hail ! 

To  those  that  are  not  used  hail ! 

To  those  that  have  fallen  off  hail ! 

To  those  that  are  lying  (on  the  ground)  hail ! 
To 2 the  one  that  is  left  hail ! 

To  the  one  that  is  left  over  hail ! 

To  the  one  that  is  left  around  hail ! 

To  the  one  that  is  left  along  hail ! 

To  the  one  left  out  hail ! 

To  the  one  deprived  (of  leaves)  hail ! 

To  the  one  not  deprived  hail ! 

To  the  one  deprived  around 3 hail ! 

To  the  one  deprived  along  hail ! 

To  the  one  deprived  altogether  hail ! 

To  all  hail ! 


PRAPATHAKA  IV 

The  Sattras  ( continued) 

vii.  4.  1.  Brhaspati4  desired,  ‘ May  the  gods  have  faith  in  me,  and  may  I 
become  their  Purohita.’  He  saw  this  (rite)  of  twenty-four  nights  ; he 


1 Cf.  KSA9vamedha,  iii.  10.  The  TB.  iii.  8.  17. 4 

and  ApQS.  xx.  11.  15  ascribe  the  Mantras 
to  the  offering  to  the  trees  ; cf.  B^S.  xv. 
20.  The  first  part  is  a close  imitation  of 
the  preceding  section. 

2 The  explanations  of  the  comm,  are  useless, 

for  the  fact  is  merely  that  all  sorts  of 
prefixes  are  used  with  the  one  idea. 

3 It  is  in  the  text  prariktaya,  but  in  Weber’s 

extract  from  the  comm,  paririktdya  is 
given,  to  correspond  with  the  parifistaya 
above.  But  the  B.  I.  reads  even  in  the 
comm,  prariktaya,  and  so  Bhask. 


4  This  chapter  continues  the  account  of  the 
Sattras.  The  twenty-four  night  rite  seems 
to  be  made  up  of  four  Tryahas,  of  Jyotis, 
Go,  and  Ayus  days  respectively,  of  a 
Prsthya  Sadaha,  and  of  four  Chandoma 
days,  together  with  the  ordinary  opening 
and  closing  days.  Cf.  above,  TS.  vii.  3.6. 
In  PB.  xxiii.  20,  followed  by  Ap£S.  xxiii. 
3.  14-16,  the  rite  is  described  as  an  Ati- 
ratra, two  Abhiplava  Sadahas,  the  ten 
days,  and  an  Atiratra.  In  BQS.  xvi.  34  it 
is  given  as  four  Tryahas  and  a Da9aratra 
preceded  and  followed  by  an  Atiratra. 


The  Sattras 


[600 


vii.  4.  l — ] 

grasped  it,  and  sacrificed  with  it.  Then  the  gods  had  faith  in  him,  and  he 
became  their  Purohita.  In  those  who  knowing  thus  pei*form  the  twenty- 
four  night  (rite)  men  have  faith,  and  they  become  their  Purohitas.  There  are 
the  three  days  Jyotis,  Go,  and  Ayus.  The  Jyotis  is  this  (earth),  the  Go  the 
atmosphere,  and  the  Ayus  yonder  (sky)  [1]  ; verily  they  mount  upon  these 
worlds.  The  three  days  occur  in  order ; verily  in  order  do  they  mount 
upon  the  world  of  heaven.  There  can  be  no  Sattra  where  there  is  no 
Chandoma ; in  that  there  are  Chandomas,  there  is  the  Sattra.  The  gods 
they  win  by  the  Prsthas,  the  cattle  by  the  Chandomas.  The  Prsthas  are  force 
and  strength,  the  Chandomas  cattle ; verily  in  force  and  strength,  and  in 
cattle  they  find  support.  They  proceed  with  the  Brhat  and  the  Eathantara 
(Samans).  The  Eathantara  is  this  (earth),  the  Brhat  yonder  (sky) ; verily 
with  them  do  they  [2]  proceed ; verily  also  in  them  they  find  support.  These 
indeed  are  the  quick  paths  of  the  sacrifice  ; verily  by  them  do  they  proceed 
to  the  world  of  heaven.  (The  rite  is  one)  of  twenty-four  nights.  Twenty- 
four  half-months  make  up  the  year ; the  year  is  the  world  of  heaven ; verily 
they  find  support  in  the  year,  the  world  of  heaven.  Now  the  Gayatri  is  of 
twenty-four  syllables ; the  Gayatri  is  splendour ; verily  by  the  Gayatri  they 
win  splendour.  There  are  Atiratras  on  either  side,  to  secure  splendour, 
vii.  4.  2.  As1  are  men,  so  were  the  gods  in  the  beginning.  They  desired, 
‘ Let  us  strike  off  the  misfortune,  the  evil  of  death,  and  reach  the  conclave  of 
the  gods.’  They  saw  this  twenty-four  night  (rite)  ; they  grasped  it,  and 
sacrificed  with  it.  Then  they  struck  off  the  misfortune,  the  evil  of  death, 
and  reached  the  conclave  of  the  gods.  Those  who  knowing  thus  perform 
the  twenty-four  night  (rite)  strike  off  the  misfortune,  the  evil,  and  win  pros- 
perity, for  the  conclave  of  the  gods  is  in  the  case  of  man  [1]  prosperity. 
The  Atiratra2  is  light,  for  the  lighting  up  of  the  world  of  heaven.  There 
is  a Prsthya  Sadaha.  The  year  consists  of  six  seasons,  and,  entering  it,  the 
months,  the  half-months  and  the  seasons  reached  the  conclave  of  the  gods. 
Those  who  knowing  thus  perform  the  twenty-four  night  rite,  entering  the 
year,  reach  a better  station.  There  are  three  Trayastrincas  before,3  and 


1 This  chapter  deals  with  another  form  of  the 

twenty-four  night  rite. 

2 That  is  the  Atiratra,  the  fourth  form  of 

the  Jyotistoma,  the  typical  Ekaha  (see 
Caland  and  Henry,  L’Agnistoma,  p.  viii)  is 
in  the  Jyotis  form  of  Stomas  ; see  p.  G08, 
note  6.  There  is  a play  on  the  name. 
s According  to  the  comm.,  which  follows 
Ap<pS.  xxiii.  4.  2,  which  is  based  on  PB. 
xxiii.  19,  the  rite  is  composed  as  follows. 
(1)  a Jyotistoma  Atiratra  (Ap.  adds  catur- 


vinfa  ukthya  arambhaniyas  trivrd  vd ; (2-7) 
a Prsthya  Sadaha,  of  which  the  last  day  is  a 
Trayastriri(;a ; (8)  a Trayastrir^a  anirukta  ; 
(9)  aTrayastrihga  nirukta ; (10-13)  Prsthas, 
viz.  a Trinava,  two  Ekaviinjas,  and  a 
Trinava;  (14-16)  three  Trayastrih9as,  the 
last  of  which  forms  part  of  the  next,  and 
the  middle  one  of  which  'is  anirukta ; 
(16-21)  a Prsthya  Sadaha  reversed  ; (22) 
a Trivrt  anirukta ; (23)  a Jyotistoma 
Agnistoma ; and  (24)  an  Atiratra. 


601] 


[ — vii.  4.  2 


The  Calurvihgatiratra 


three  Trayastrin^as  behind ; verily  with  Trayastrirnjas  on  either  hand  they 
strike  oft’ the  evil  of  misfortune  and  in  the  middle  reach  the  conclave  of  the 
gods  [2],  for  the  conclave  of  the  gods  is  the  Prsthas.  There  is  uniformity 
in  that  there  are  three  Trayastrih^as  in  succession,  and  a break  in  the 
uniformity  in  that  there  is  in  the  middle  one  which  is  not  defined.1  The 
Prsthas  go  onwards,  the  Chandomas  go  onwards  ;2  with  both  forms  they  go 
to  the  world  of  heaven.  There  can  be  no  Sattra  where  there  is  no  Chan- 
doma ; in  that  there  are  Chandomas,  thei’e  is  the  Sattra.  The  gods  they 
win  by  the  Prsthas,  the  cattle  by  the  Chandomas.  The  Prsthas  are  force 
and  strength,  the  Chandomas  cattle  [3] ; verily  in  force  and  strength  and 
in  cattle  they  find  support.  There  are  three  Trayastrirujas  before,  and  three 
Trayastrin^as  behind ; in  the  middle  there  are  the  Prsthas.  The  Trayas- 
trir^as  are  the  breast,  the  Prsthas  the  breath  ;3  verily  thus  the  sacrificers 
don  a protection  for  the  breath,  to  avoid  injury.  They  proceed  with  the 
Brhat  and  the  Rathantara.4  The  Rathantara  is  this  (world),  the  Brhat 
yonder  (world) ; verily  they  proceed  with  them  ; verily  also  in  them  they 
find  support.  These  indeed  are  the  quick  paths  of  the  sacrifice ; verily  by 


But  it  is  very  doubtful  if  the  scheme  can 
be  found  in  the  Brahmana,  which  very 
possibly  ran  : (1)  Atiratra  ; (2-7)  Sadaha  ; 
(8)  an  anirukta  Trayastrii^a  ; (9-14)  Prs- 
thas beginning  and  ending  with  aTrayas- 
trihija  ; (15)  anirukta  Trayastrir^a  ; (16- 
21)  a Sadaha  reversed  ; and  then  (22), 
(23),  and  (24)  as  above.  But  no  certainty 
is  possible.  The  three  Trayastrin9as  are 
the  Chandomas  referred  to  below.  Cf. 
BCS.  xvi.  34.  The  three  Trayastrir^as 
are  made  up  by  the  last  and  first  days  of 
the  Sadahas. 

1  A Trayastrinija  is  nirukta  if  the  Mantras 
which  are  sung  to  it  show  clearly  the 
deity  ( spastalingair  mantrair  ganaih  niruk- 
tarn)  and  anirukta  otherwise.  Cf.  AA.  i. 
2.  2 ; Sieg,  Die  Sagenstoffe  des  Rgveda,  p.  8, 
and  Macdonell’s  note  on  BD.  i.  20.  The 
full  phrase  really  is  ‘ which  has  not  the 
deity  defined’,  but  the  brachylogy  is 
obvious.  Here,  however,  the  term  rather 
refers  not  to  the  Trayastrif^a,  as  taken 
by  the  comm.,  but  to  the  whole  Prsthya 
Sadaha,  which  is  not  of  the  ordinary  type. 
Thus  Baudh.  gives  for  it  the  following 
scheme,  reversing  the  ordinary  form  : (1) 
In  place  of  the  Trivrt  a Trayastrin9a 
Ukthya,  with  the  Rathantara  Saman,  and 
the  Caturvif^a  for  the  Pavamanas ; (2)  in 
40  [h.o.s.  is] 


place  of  the  Paneada9a,  a Trinava  Ukthya, 
Brhat  Saman,  Astavir^a  ; (3)  in  place 
of  the  Saptada9a,  an  Ekavir^a  Ukthya, 
Vairupa  Saman,  Dvatrir^a  ; (4)  in  place 
of  the  Ekavih9a,  an  Ekavir^a  Ukthya, 
Vairaja  Saman,  Sattrir^a  ; (5)  in  place  of 
the  Trinava,  a Trinava  Ukthya,  £akvara 
Saman,  Catvarii^a  ; (6)  in  place  of  the 
Trayastrir^a,  a Trayastrinca  Ukthya, 
Raivata  Saman,  Catu9catvarin9a.  This 
corresponds  fairly  exactly  with  the 
account  given  in  PB.  and  Ap.  as  above. 

2 The  sense  of  urdhva  here  (cf.  vii.  4.  3.  6)  is 

not  free  from  doubt,  but  it  seems  best  to 
follow  the  comm,  in  thinking  that  it  refers 
to  the  Samans  of  the  Stomas,  following 
the  usual  order  Rathantara,  Brhat,  &c., 
and  the  Stomas  of  the  Pavamanas  on  the 
Chandomas  being  the  Caturvir^a,  Catu9- 
catvarir^a,  and  Astacatvarir^a.  This 
contradicts  the  view  of  the  Ap^S.  l.c.,  but 
there  is  no  conclusive  reason  against  that. 
Possibly  urdhvani  merely  means  ‘ subse- 
quent ’,  but  that  is  not  very  probable.  Cf. 
B£S.  l.c.  as  in  note  3,  p.  600. 

3 The  sense  of  dtmd  here  must  be  uncertain  ; 

it  may  mean  the  trunk,  but  in  truth 
neither  ‘ breath  ’ nor  ‘ trunk  ’ is  naturally 
said  to  be  in  the  middle  of  the  uras. 

4 See  for  this  above,  TS.  vii.  3.  5.  3. 


The  Sattras 


[602 


vii.  4.  2 — ] 

them  do  they  [4]  proceed  to  the  world  of  heaven.  They  mount  the  world  of 
heaven  turning  away  (from  earth)  who  perform  the  Prsthas  in  succession.1 
The  six-day  (rite)  is  reversed  for  the  return  (from  the  heaven),  and  for 
support.  Having  prospered  in  either  world  they  cease  (the  rite).  They 
go  from  a Trivrt  to  a Trivrt,  for  the  attainment  of  the  Stomas,  for  pre- 
eminence. There  is  an  Agnistoma  in  the  Jyotis  form.2  This  dwelling  is 
this  (world) ; verily  by  reason  thereof  they  depart  not  from  this  dwelling. 
(The  rite  is  one) 3 of  twenty-four  nights.  Twenty-four  half-months  make 
up  the  year ; the  year  is  the  world  of  heaven ; verily  they  find  support  in 
the  year,  the  world  of  heaven.  Now  the  Gayatri  is  of  twenty-four  syllables  ; 
the  Gayatri  is  splendour ; verily  by  the  Gayatri  they  win  splendour.  There 
are  Atiratras  on  either  side,  to  secui*e  splendour. 

vii.  4.  3.  This4  (earth)  was  bare  and  hairless.  It  desired,  ‘ Let  me  be  pro- 
pagated with  plants  and  trees.’  It  saw  these  thirty  nights.  Then  indeed 
it  was  propagated  with  plants  and  trees.  Those  who  desire  offspring  and 
cattle  should  perform  (the  rite  of)  these  (nights) ; they  are  propagated  with 
offspring  and  cattle.  This  (earth)  was  hungry.  It  saw  this  Viraj,5  and 
placing  it  within  itself  it  won  food,  plants  [1],  trees,  offspring,  cattle. 
Thereby  it  grew,  it  attained  victoriousness  and  greatness.  Those,  who 
knowing  thus  perform  (the  rite  of)  these  (nights),  placing  the  Yiraj  in 
themselves,  win  food,  grow  great  with  offspring  and  cattle,  and  attain 
victoriousness  and  might.  There  is  a Jyotistoma  Atiratra,  for  the  revealing 
of  the  world  of  heaven.  There  is  a Prsthya  Sadaha.  The  seasons  are  six, 
the  Prsthas  are  six ; verily  by  the  Prsthas  they  reach  the  seasons,  with  the 
seasons  the  year ; verily  in  the  year  [2]  they  find  support.  From  the  Trayas- 
triruja0  they  go  to  the  Trayastrii^a,  for  the  continuity  of  the  sacrifice.  Now 
the  Trayastrirnja  is  Prajapati ; verily  they  seize  hold  of  Prajapati, for  support. 
There  is  a Trinava, for  victory.7  There  is  an  Ekavirnja,  for  support;  verily 
they  place  radiance  in  themselves.  There  is  a praise  of  Agni  with  the  Trivrt; 8 


1 paracinani  seems  to  have  some  such  sense  as 

‘ progressively  increasing  ’ in  the  form  of 
Stoma,  there  being  a sort  of  play  on  the 
two  meanings. 

2 The  PB.  expressly  has  Jyotistoma  Agni- 

stoma ; Ap£S.  has  Jyotistoma  only.  Here 
the  Jyotistoma  designates  a particular 
form  of  Agnistoma  distinguished  from 
the  Go  and  Ayus  by  its  use  of  the  Stomas 
in  the  Stotras  ; see  p.  608,  n.  6.  The  last 
part  of  the  reversed  Sadaha  is  a Trivrt, 
and  then  comes  a Trivrt  as  the  22nd  day. 

3 See  vii.  4.  1.3. 

4 The  PB.  in  xxv.  21-25  gives  a series  of 


Sattras  intermediate  in  length  between 
twenty-five  and  twenty-nine  days.  In 
xxv.  26  a thirty-day  Sattra  is  men- 
tioned, but  it  is  quite  different  from  this 
one,  and  Ap9S.  xxiii.  4.  13,  14  follows 
PB.  B$S.  xvi.  35  follows  TS. 

6 The  reason  is  given  below ; the  Viraj  has 
thirty  syllables  and  so  is  a symbol  of 
thirty  nights. 

6 That  is  the  last  day  of  the  Prsthya  Sadaha 

when  the  Trayastrii^a  is  the  Stoma. 

7 The  comm,  compares  TB.  ii.  2.  4. 

• i.  e.  the  subject  is  Agni,  the  recitation  mode 
the  Trivrt. 


603]  The  Tringadmtra  and  the  Dvdtrihgadrdtra  [ — vii.  4.4 

verily  they  burn  away  evil  with  it.  Now  the  Trivrt  is  brilliance; 
verily  they  place  brilliance  in  themselves.  There  is  a praise  of  Indra  with 
the  Pancada^a ; verily  they  win  power  ( indriyd ) [3].  There  is  a Sapta- 
da?a,  for  the  winning  of  food ; verily  by  it  they  are  propagated.  There  is 
an  Ekavir^a,  for  support ; verily  they  place  radiance  in  themselves.  There 
is  a Caturvin^a.  Twenty-four  half-months  make  up  the  year,  the  year  is 
the  world  of  heaven  ; verily  they  find  support  in  the  year,  the  world  of 
heaven.  Now  there  is  the  chief  (day),1  and  those  who  knowing  thus  perform 
(the  rite  of)  these  (nights)  become  the  chief.  From  the  Caturvin^-a  they  go 
to  the  Prsthas.  Verily  having  found  support  in  the  year  [4]  they  attain 
the  gods.  From  the  Trayastriiuja  2 they  go  to  the  Trayastrir^a.  The  gods 
are  three  and  thirty ; 3 vei-ily  in  the  gods  they  find  support.  There  is  a 
Trinava.  The  Trinava  is  these  worlds;  verily  in  these  worlds  they  find 
support.  There  are  two  Ekavii^as,4  for  support ; verily  they  place  radiance 
in  themselves.  There  are  many  Sodafjins,  and  therefore  there  are  many 
males  among  offspring.  In  that  these  Stomas  are  intermingled,5  therefore 
this  (earth)  is  covered  with  mingled  plants  and  trees  [5],  Those  who  knowing 
thus  perform  (the  rite  of)  these  (nights)  have  both  offspring  and  cattle. 
These  go  imperfect  to  the  world  of  heaven,  for  they  resort  to  various 
Stomas  ; in  that  the  Stomas  are  arranged  in  order,  they  go  in  order  to  the 
world  of  heaven,  and  there  is  order  in  both  these  worlds.  These  (nights) 
are  thirty  in  number,  the  Viraj  has  thirty  syllables ; verily  by  the  Viraj 
they  win  food.  There  are  Atiratras  on  either  hand,  to  secure  food, 
vii.  4.  4.  Prajapati 6 went  to  the  world  of  heaven.  But  with  whatever 
metre  the  gods  yoked  him,  they  achieved  not  him.  They  saw  (the  rite  of) 
these  thirty-two  nights.  The  Anustubh  has  thirty-two  syllables,  Prajapati 
is  connected  with  the  Anustubh  ; verily  having  gained  Prajapati  by  his  own 
metre  they  mounted  on  him  and  went  to  the  world  of  heaven.  Those  who 
knowing  thus  perform  (the  rite  of)  these  thirty-two  (nights) — the  Anustubh 
has  thirty-two  syllables,  Prajapati  is  connected  with  the  Anustubh — gaining 
Prajapati  by  his  own  metre,  go  to  prosperity  [1],  for  the  world  of  heaven 


1 vi  silvan  is  the  central  day  as  the  chief  day. 
The  comparison  is  apparently  with  the 
central  beam  of  the  roof  of  a house,  or  the 
parting  of  the  hair  (cf.  Whitney  and 
Bloomfield’s  notes  on  AY.  ix.  3.  8 ; Zim- 
mer, Altindisches  Leben,  p.  151 ; Vedic  Index, 
ii.  313). 

? Again  the  Trayastriii^a  is  the  last  of  the 
Prstha  days. 

3 For  the  number,  cf.  Macdonell,  Vedic  Mytho- 

logy, p.  19. 

4 The  comm,  here  takes  the  days  as  23  and 


24,  while  it  is  certainly  natural  to  take 
them  as  24  and  25  as  does  Weber.  The 
vague  bahavah  below  prevents  any  cer- 
tainty. Baudh.  has  four  Catustoma 
Stomas  in  place  of  (four)  Sodaijins. 

5 Apparently  a distinction  is  made  between 

the  regular  Stomas  of  the  Sodaijin  days 
and  the  mingled  Stomas  of  the  preceding 
days.  The  plays  on  vyati-saj  are  very 
meaningless. 

6 There  are  different  rites  in  PB.  xxv.  28 ; 

Ap^S.  xxiii.  5.  3,  4. 


vii.  4.  4 — ■] 


The  Sattras 


[604 

for  man  is  prosperity.  These  (nights)  are  thirty-two,  the  Anustubh  has 
thirty-two  syllables,  the  Anustubh  is  speech ; verily  they  gain  all  speech ; 
all  become  speakers  of  speech,  for  all  attain  prosperity.  There1  are  the 
three  days,  Jyotis,  Go,  and  Ayus.  The  Jyotis  is  this  (earth),  the  Go  the 
atmosphere,  and  the  Ayus  yonder  (sky) ; verily  they  mount  upon  these 
worlds.  The  three  days  occur  in  order  ; verily  in  order  do  they  mount  upon  the 
world  of  heaven.  They2  proceed  with  the  Brhat  and  Rathantara  (Samans) 
[2].  The  Rathantara  is  this  (earth),  the  Brhat  yonder  (sky) ; verily  with 
them  do  they  proceed ; verily  also  in  them  they  find  support.  These  indeed 
are  the  quick  paths  of  the  sacrifice ; verily  by  them  do  they  proceed  to  the 
world  of  heaven.  Those  who  perform  the  three  days  in  succession  mount 
upon  the  world  of  heaven  turning  away  (from  earth).  There  is  a three- 
day  period  reversed,3  for  returning  (from  heaven),  and  also  for  support. 
Having  prospered  in  both  worlds  they  cease  (the  rite).  These  (nights)  are 
thirty-two.  As  for  thirty  of  them,  the  Viraj  has  thirty  syllables,  the  Viraj 
is  food ; verily  by  the  Viraj  they  win  food.  As  for  the  (remaining)  two, 
they  are  days  and  nights,  and  by  both  forms  they  go  to  the  world  of 
heaven.  There  are  Atiratras  on  either  side,  for  security, 
vii.  4.  5.  There4  are  two  Sattras  of  the  gods,  that  of  twelve  days  and  that 
of  thirty-three  days.  Those,  who  knowing  thus  perform  (the  rite  of) 
thirty-three  days,  mount  openly  upon  the  deities.  As  a great  man  who  has 
reached  (the  goal)  seeks  (more),  so  he  does.  If  he  fail  he  becomes  worse  ; 
if  he  fail  not,  he  remains  the  same.5  Those,  who  knowing  thus  perform  (the 
rite  of)  thirty-three  days,  are  distinguished  from  the  evil  enemy.  The  gods 
in  the  beginning  seized  these  (nights),  sharing  the  days  [1].  One  took  one 
day,  one  another,  and  with  them  all  equally  prospered.  Those,  who  know- 
ing thus  perform  (the  rite)  of  thirty-three  days,  all  equally  prosper,  all  gain 
the  rank  of  village  chief.  There  are  five  day  periods ; 6 the  year  has  five 


1 See  above,  TS.  vii.  3.  9.  2 ; 4. 1.  1.  The  num- 

ber of  Tryahas  is  to  be  nine  according  to 
the  comm,  to  make  up  the  required  num- 
ber of  days,  in  this  case  27,  the  scheme 
being  this  : (1)  Atiratra ; (2-28)  nine 
Tryahas  ; (29-31)  a reversed  Tryalia ; 
(32)  an  Atiratra.  So  B^S.  xvi.  35. 

2 See  above,  TS.  vii.  3.  5.  3;  4.  1.  2 ; 2.  4.  6. 

These  are  the  Samans  used  alternately  in 
the  Tryahas. 

3 i.  e.  not  in  the  usual  order,  but  as  Ayus, 

Go,  Jyotis. 

4 In  tho  PB.  xxiv.  1-3;  Ap<pS.  xxiii.  4.  5-11, 

are  described  three  sets  of  rites  of  thirty- 

three  days.  The  exact  composition  of 
this  Sattra  here  corresponds  with  that  of 


the  first  one  there  given,  viz.  (1)  an 
Atiratra  ; (2-16)  three  Pancahas  ; (17)  a 
Vigvajit ; (18-22)  a Pancaha  ; (23-32) 
a Daijaratra  (being,  as  the  other  authori- 
ties put  it,  ten  days  of  a Dvada9aha)  ; and 
(33)  an  Atiratra.  The  place  of  the  last 
Pancaha  is  not,  however,  certain  from 
the  Sanhita,  as  it  might  follow  the 
Da9aratra.  B<pS.  xvi.  35  agrees  with  TS. 

6 The  comm,  treats  this  as  a vyatirekadrstanta 
and  it  seems  the  only  way  to  make  sense 
of  it.  In  human  affairs  greatness  cannot 
be  exceeded  ; a king  can  fall  from  his 
high  place,  but  cannot  be  more  than  a 
king,  while  sacrificers  can  gain  heaven. 

6 Probably  made  up  of  Jyotis,  Go,  Ayus,  Go, 


605]  The  Trayastrihgadratra  and  the  Sattrin gadrdtra  [ — vii.  4.  6 

seasons ; verily  they  rest  on  the  seasons,  the  year.  Again  the  Pankti  has 
five  syllables,  the  .sacrifice  is  fivefold  ; verily  they  win  the  sacrifice.  There 
are  three  (days  with  the)  A9vina  (Qastra);1  three  are  these  worlds ; verily  in 
these  [2]  worlds  they  find  support.  Again  three  are  the  powers  of  the  sacri- 
fice ; verily  they  win  them.  There  is  a Vi^vajit  (day),  for  the  winning  of  food. 
It  has  all  the  Prsthas,2  for  the  conquest  of  all.  The  twelve-day  (rite)  is 
speech.  If  they  were  to  perform  the  twelve-day  (rite)  before  (what  has 
already  gone),  they  would  perform  speech  imperfectly,  and  their  speech 
would  be  likely  to  fail.  They  perform  the  twelve-day  (rite)  afterwards ; 
verily  they  perform  speech  perfectly,  and  therefore  we  utter  speech  from 
above.3  Intermediately  indeed  [3]  by  means  of  a ten-nights’  (rite)  did 
Prajapati  create  offspring.  In  that  there  is  a ten-nights’  (rite),  the  sacri- 
ficers  create  offspring.  Udanka  Qaulbayana  has  declared  the  ten-night  rite 
to  be  the  prosperity  of  the  Sattra.  In  that  there  is  a ten-nights’  rite,  (it 
serves)  for  the  prosperity  of  the  Sattra.  Verily  also  whatever  is  wrongly 
done  in  the  former  days,  it  serves  to  atone.  These  nights  form  two  rows, 
the  sacrificers  are  the  Vi^vajit,  the  first  are  sixteen  with  the  Atiratra,  the 
second  are  sixteen  with  the  Atiratra.  To  those,  who  knowing  thus  perform 
(the  rite)  of  thirty-three  days,  are  born  children  in  two  rows.4  There  are 
Atiratras  on  either  side,  for  security. 

vii.  4.  6.  The6  Adityas  desired,  ‘ Let  us  go  to  the  world  of  heaven.’  They 
discerned  not  the  world  of  heaven,  they  went  not  to  the  world  of  heaven. 
They  saw  this  (rite)  of  thirty-six  nights ; they  grasped  it,  and  sacrificed  with 
it.  Then  indeed  did  they  discern  the  world  of  heaven,  and  went  to  the 
world  of  heaven.  Those,  who  knowing  thus  perform  (the  rite)  of  thirty- 
six  nights,  discern  the  world  of  heaven,  and  go  to  the  world  of  heaven.  The 
Atiratra  is  light  [1]  ; verily  they  put  light  before  them,  to  reveal  the  world 
of  heaven.  There  are  Sadahas ; six  are  the  seasons ; verily  in  the  seasons 
they  find  support.  There  are  four  (Sadahas) ; four  are  the  quarters ; verily 
in  the  quarters  they  find  support.  There6  can  be  no  Sattra  where  there  is  no 
Chandoma  ; in  that  there  are  Chandomas,  there  is  the  Sattra.  The  gods  they 


Ayus,  as  the  comm,  says,  for  such  Pan- 
cahas  are  recognized  in  PB.  xxiii.  25.  1, 
and  often. 

1 That  is,  the  three  Atiratras,  in  the  middle 
(the  Viijvajit),  and  at  the  beginning  and 
at  the  end. 

5 i.  e.  the  six  Samans,  Eathantara.  Brhat, 
Vairupa,  Vairaja,  Qakvara,  and  Raivata  ; 
see  TS.  vii.  4.  2 ; p.  601,  n.  1. 

3 nablier  uparistat  says  the  comm. 

* Male  #nd  female. 


5 In  the  PB.  xxiv.  6 ; ApfS.  xxiii.  6.  3,  4,  is 

found  a similar  rite,  consisting  of  (1)  a 
Jyotistoma  Atiratra  ; (2-25)  four  Sadahas ; 
(26-35)  a Da9aratra  (that  is  implied  here 
by  the  reference  to  the  Chandomas  which 
form  the  eighth  to  the  tenth  days  of  a 
Dacjaratra)  ; and  (36)  an  Atiratra.  B£S. 
xvi.  36  adds  that  the  Sadahas  are  Abhi- 
plavas,  i.e.  with  alternation  of  the  Rathan- 
tara  and  Brhat  Samans. 

6 See  above,  TS.  vii.  2.  6.  2 ; 4.  2.  3,  4. 


Tlie  Sattras 


[606 


Vll.  4.  6 — ] 

win  by  the  Prsthas,  the  cattle  by  the  Chandomas.  The  Prsthas  are  force  and 
strength,  the  Chandomas  cattle ; verily  in  force  [2]  and  strength  they  find 
support.  (The  rite  has)  thirty-six  nights  ; the  Brhati  has  thirty -six  syllables, 
cattle  are  connected  with  the  Brhati;1  verily  by  the  Brhati  they  win 
cattle.  The  Brhati  obtained  the  sovereignty  over  the  metres.  They  obtain 
sovereignty  who  knowing  thus  perform  (the  rite)  of  thirty-six  nights ; 
verily  they  go  to  the  world  of  heaven.  There  are  Atiratras  on  either  side, 
for  the  securing  of  the  world  of  heaven. 

vii.  4.  7.  Vasistha,2  his  sons  slain,  desired,3  ' May  I win  offspring,  and  defeat 
the  Saudasas.’  He  saw  this  (rite)  of  forty-nine  nights ; he  grasped  it,  and 
sacrificed  with  it.  Then  indeed  did  he  win  offspring  and  defeated  the 
Saudasas.  Those,  who  knowing  thus  perform  (the  rite)  of  forty-nine 
nights,  win  offspring  and  defeat  their  enemies.  There  are  three  Agnistomas 
with  the  Trivrt ; verily  they  sharpen  the  point  of  the  bolt.4  There  are  ten 
Pancadafas ; the  bolt  is  fifteenfold  [1]  ; verily  they  take  away  the  bolt  from 
their  rivals.5  The  tenth  day  has  a Soda<jin ; verily  they  place  strength  in  the 
bolt.  There  are  twelve  Saptadaijas,  to  win  food  ; verily  also  they  are  propa- 
gated by  them.  There  is  a Prsthya  Sadaha.  Six  are  the  seasons,  six  the 
Prsthas ; verily  by  the  Prsthas  they  mount  upon  the  seasons,  by  the  seasons 
upon  the  year ; verily  in  the  year  they  find  support.  There  are  twelve  Eka- 
vif^as,  for  support ; verily  they  place  radiance  in  themselves  [2].  There  are 
many  6 Sodatpns,  for  conquest.  There  are  six  (days)  with  the  Alvina  (Qastra), 
six  are  the  seasons  ; verily  they  rest  on  the  seasons.  These  nights  are  deficient 
and  redundant.  They  are  deficient  in  that  they  are  fifty  less  one,  redun- 
dant in  that  they  are  (one)  more  than  forty-eight.  Both  from  the  deficient, 
indeed,  and  from  the  redundant  Prajapati  was  propagated.7  Those  who 
desire  offspring  and  cattle  should  perform  (the  rite  of)  these  nights ; verily 
are  they  propagated  with  offspring  and  cattle.  This  sacrifice  is  connected 


1 So  often  ; see  for  an  explanation,  above, 

v.  3.  1.  3. 

2 PB.  xxiv.  11-17  and  Ap£S.  xxiii.  7 give 

seven  kinds  of  forty-nine  night  rites,  but 

none  absolutely  correspond  with  this.  It 

is,  in  Weber’s  view,  composed  as  follows  : 
(1)  an  Atiratra ; (2-4)  three  Agni- 

stomas ; (5-13,  15)  ten  Pancada9as ; (14) 

a Soda9in  ; (16-27)  twelve  Saptada9as  ; 
(28-33)  a Prsthya  Sadaha  ; (34-45)  twelve 
Ekavih9as ; (46-48)  Soda9ins ; (49)  an  Ati- 
ratra. B£S.  xvi.  37,  agreeing  with  Ap£S. 
xxiii.  7.  3,  has  (1)  Atiratra  ; (2-4)  three 
Agnistomas;  (5)  Atiratra;  (6-13, 14) ten 
Pahcada9as  including  (15)  a Soda9in  ; 
(16)  an  Atiratra  ; (17-28)  twelve  Sapta- 


da9as  ; (29)  an  Atiratra  ; (30-35)  a Sad- 
aha ; (36)  an  Atiratra  ; (37-48)  twelve 
Ekavif^as  ; (49)  an  Atiratra. 

3 For  this  story  of  Vasistha  and  the  death  of 

his  son  or  sons,  cf.  KB.  iv.  8 ; PB.  iv. 
7.  3,  and  Geldner,  Ved.  Stud.  ii.  159  ; 
Vedic  Index , ii.  274  seq.  Saudasas  are  de- 
scendants of  Sudas  who  slew  Vasistha’s 
son.  For  the  compound  cf.  Wackernagel, 
Altind.  Gramm.  II.  i.  195,  200,  302,  303  ; 
above,  TS.  ii.  3.  3.  2. 

4 The  comm,  compares  .above,  TS.  ii.  6.  2.  5. 

6 The  comm,  compares  TB.  ii.  2.  3.  1. 

6 Really  only  three. 

7 The  comm,  try  vainly  to  take  the  verb  as 

trans. 


607] 


The  Year  Sattra 


[ — vii.  4.  8 

with  the  Viraj  because  it  is  one  of  forty-nine  (nights).  Those,  who  know- 
ing thus  perform  (the  rite)  of  forty-nine  nights,  attain  the  Viraj,  and  become 
eaters  of  food.  There  are  Atiratras  on  either  side,  for  the  securing  of  food.1 
vii.  4.  8.  Those 2 who  are  about  to  consecrate  themselves  for  the  year  (rite) 
should  consecrate  themselves  on  the  Ekastaka.3  The  Ekastaka  is  the 
wife  of  the  year;  on  that  night  he  dwells  with  her;  verily  they  con- 
secrate themselves  grasping  openly  the  year.  Those  who  consecrate 
themselves  on  the  Ekastaka  consecrate  themselves  in  the  troubled 
part  of  the  year,  for  then  are  the  two  months  called  the  end.4 5  Those  who 
consecrate  themselves  on  the  Ekastaka  consecrate  themselves  on  the  torn 
part  of  the  year,  for  them  are  the  two  seasons  called  the  end.  They  should 
consecrate  themselves  on  the  full  moon  in  Phalgunl.6  The  full  moon  in 
PhalgunI  is  the  beginning  of  the  year  [1]  ; verily  they  consecrate  them- 
selves grasping  the  year  at  its  beginning.  To  that  there  is  this  one 
objection  that  the  Visuvant  day  falls  in  the  cloudy  season.  They  should 
consecrate  themselves  on  the  full  moon  in  Citra.  The  full  moon  in  Citra 
is  the  beginning  of  the  year ; verily  they  consecrate  themselves  grasping 
the  year  at  the  beginning.  In  that  there  is  no  objection  at  all.  They 
should  consecrate  themselves  on  the  fourth  day  before  the  full  moon.6 


1 If  Baudh.  is  correct  this  lias  a special  refer- 

ence to  the  interlacing  of  the  Atiratras  : 
very  possibly  he  is  right,  and  the  Sodaijins 
are  not  separate  but  included  in  the  days 
Pancada9as,  Saptada9as,  and  Ekavif^as. 

2 There  is  a parallel  passage  to  this  in  PB. 

v.  9,  and  some  parallelism  in  KB.  xix. 
2,  3.  The  evidence  of  these  passages  has 
been  repeatedly  discussed  in  connexion 
with  the  question  of  the  Vedic  dates  ; see 
Weber,  Naxatra,  ii.  341  seq.  ; Thibaut,  Ind. 
Ant.  xxiv.  89  seq.  ; Vedic  Index,  i.  420-427  ; 
Whitney,  JAOS.  xvi.  lxxxvi  seq. 

3 The  eighth  day  of  the  dark  (second)  half  of 

Magha  is  the  version  of  the  comm. 
Bhaskara  and  Sayana  and  this  seems 
clearly  right.  So  comm,  on  PB.  v.  9.  1 ; 
Tilak,  Orion,  p.  48,  n.  1. 

4 i.e.  the  months  Pausa  (Taisa)  and  Magha  in 

the  season  (JJ^ira  > cf.  Weber,  op.  cit. 
p.  343,  n.  1. 

5 i.e.  in  Uttara  Phalgunl  ; see  TB.  i.  1.  2.  8 : 

esd  vai  prathamd  ratrih  samvatsardsya  yad 
uttare  phalgunl ; KB.  v.  1 ; £B.  vi.  2.  2.  18. 

6 According  to  the  comm,  if  one  begins  with 

the  full  moon  in  Phalgunl,  there  are 
twelve  Dlksa  days  and  twelve  Upasads, 


so  that  the  rite  of  a year’s  duration  be- 
gins on  the  ninth  of  the  bright  half  of 
Caitra,  and  the  Visuvant  on  the  ninth  of 
the  bright  half  of  A9vayuja,  which  is  just 
on  the  verge  of  the  rainy  season.  If 
Citra  is  taken  as  the  starting-point  the 
Visuvant  falls  on  the  ninth  of  the  bright 
half  of  Karttika,  and  that  is  not  near  the 
rainy  season.  But  the  terminus  chosen 
is  the  fourth  day  before  the  full  moon  of 
Magha  (so  the  comm.  Bhaskara  and 
Sayana),  i.  e.  the  eleventh  of  the  bright 
half  of  Magha.  The  twelve  Dlksas  then 
end  on  the  seventh  of  the  dark  half, 
the  twelve  Upasads  on  the  fourth  of  the 
bright  half  of  Caitra,  and  the  Sutya  on 
the  fifth,  and  all  the  months  of  the 
sacrifice  end  on  the  bright  half.  That 
Magha  is  meant,  not  Caitra,  is  supported 
also  by  K^S.  xiii.  1.  8-10,  where  Magha 
is  definitely  mentioned.  It  was  also  the 
view  of  A^marathya,  see  Ap£S.  xxi.  15.  6, 
while  Alekhana  preferred  Caitra,  and  so 
the  comm,  on  PB.  v.  9.  12  ; cf.  Weber, 
p.  343,  n.  1.  All  the  probabilities  tell  not 
in  favour  of  Magha  (which  is  adopted 
also  by  Jaimini,  vi.  5.  30-37,  and  Tilak, 


The  Sattras 


[608 


vii.  4.  8 — ] 

Then  the  buying  (of  the  Soma)  falls  for  them  on  the  Ekastaka ; verily  they 
do  not  waste1  the  Ekastaka.  In  their  case  [2]  the  pressing-(day)  falls  on 
the  first  half  (of  the  month),  the  months  end  in  the  first  half,  they  complete 
(the  rite)  in  the  first  half,  and  when  they  complete  the  rite  the  plants  and 
trees  come  out  after  them.  And  after  them  follows  the  fair  report,  ‘ These 
sacrificers  have  succeeded  ’,  and  therefore  all  succeed. 

vii.  4.  9.  They2  go  to  the  world  of  heaven  who  perform  the  Sattra.  They 
kindle  themselves  with  the  Diksas,3  and  cook  themselves  with  the  Upasads. 
With  two  they  cut  off  their  hair,  with  two  their  skin,  with  two  their  blood, 
with  two  their  flesh,  with  two  their  bones,  with  two  their  marrow.  In  the 
Sattra  the  self  is  the  sacrificial  gift ; verily  taking  the  self  as  the  gift  they 
go  to  the  world  of  heaven.  They  cut  off  the  top-knot,  for  prosperity, 
(thinking),  ‘ More  swiftly  may  we  attain  the  world  of  heaven.’ 
vii.  4.  10.  The4  theologians  say,‘  The  Atiratra  is  the  highest  of  the  forms 
of  sacrifice.  Why  do  they  perform  it  first  ? ’ Now  in  doing  so5  they  really 
perform  in  order  first  the  Agnistoma,  then  the  Ukthya,  then  the  Soda^n, 
then  the  Atiratra,  all  the  forms  of  sacrifice,  and  seizing  and  holding  them, 
they  keep  drinking  the  Soma.  They  perform  the  Jyotistoma6  first;  the 
Jyotistoma  is  the  beginning  of  the  Stomas;  verily  they  commence  the 


op.  cit.  pp.  44-52)  but  in  favour  of  Caitra, 
as  accepted  by  Weber,  Whitney  (p.  xci) 
and  Thibaut.  The  version  of  the  comm, 
assumes  that  the  purchase  of  the  Soma 
falls  on  the  thirteenth  day  ( = first  Upasad 
day)  after  the  Diksa,  and  the  Ekastaka 
must  mean  that  of  Magha,  but  for  this 
there  is  no  cogent  authority  (cf.  Eggeling, 
SBE.  xxvi.  105,  442),  and  the  text 
naturally  means  either  that  the  purchase 
takes  place  on  the  Ekastaka  of  Caitra  and 
the  Diksa  four  days  before  full  moon 
(Ekastaka  being  used  not  technically  of 
Magha,  but  as  the  first  Astaka  of  the 
year;  Vedic  Index,  ii.  157-8).  B9S.  xvi.  13 
gives  as  variant  the  fourth  day  before  the 
full  moon  of  Magha,  Phiilguni,  or  Caitri. 

1 In  PB.  the  form  is  chamvat,  iv.  10.  4 ; v.  9. 

13,  and  so  in  the  Gana  cadi.  But  cf.  the 
interjection  bat  in  the  RV. ; Macdonell, 
Ved.  Gramm,  p.  432 ; B^S.  xvi.  13  has 
chambat. 

2 There  is  no  precise  parallel  in  the  other 

texts.  Bliaskara’s  comm,  on  this  is 
wanting. 

8 The  Diksa  or  consecration  is  held  by  Hille- 
brandt  (Ved.  Myth.  i.  482  seq.)  to  have  been 


a preparation  for  a suicide  by  fire  as  a 
religious  act — such  as  is  recorded  of  the 
later  Indians.  But  this  is  not  probable : 
Oldenberg  (Rel.  des  Veda,  pp.  398  seq.) 
regards  it  as  a magic  rite  intended  to 
place  the  worshipper  in  communication 
with  the  divine  essence,  and  this  is  no 
doubt  correct ; cf.  also  ZDMG.  xlix.  176. 
For  the  rite  itself  cf.  iii.  1.  1.  1 ; 
iv.  6.  8 ; Lindner,  Die  Dikshd  (Leipzig, 
1878)  ; Hillebrandt,  RituaUitteratur , p.  125; 
Caland  and  Henry,  V Agnistoma,  pp.  17  seq. 

4 Cf.  KS.  xxx iii.  2. 

6 i.e.  the  Atiratra  which  has  twenty-nine 
Stotras  includes  all  the  rest,  the  Agni- 
stoma with  twelve,  the  Ukthya  with 
fifteen,  and  the  Soda§in  with  sixteen. 
The  answer  is  very  condensed,  but  in- 
telligible. 

6 Here  Jyotistoma  means  the  Stoma  called 
Jyotis  as  contrasted  with  Go  and  Ayus 
as  repeatedly  in  the  ritual  texts.  It 
regularly  occurs  first  when  the  three  are 
used  and  so  is  called  the  mukham  of  the 
three.  For  the  differences  between  them, 
in  the  use  of  the  Stomas  for  the  Stotras, 
see  below,  p.  610,  n.  3. 


609] 


The  Component  Parts  of  the  Sattra  [ — vii.  4.  ll 

Stomas  from  the  beginning  [1].  The  Stomas  being  sung  together  make  up 
the  Viraj,1  and  two  verses  are  redundant;  the  Gostoma  has  one  too  many, 
and  the  Ayustoma  one  too  few.  The  Jyotistoma  is  the  world  of  heaven, 
the  Viraj  is  strength  ; verily  by  it  they  go  to  the  world  of  heaven.  ‘ The 
Rathantara  is  used  in  the  day,  the  Rathantara  at  night’,  say  the  theo- 
logians, ‘ what  is  used  to  avoid  repetition  ? ’ The  great  Saman  of  Sobhari 
is  used  as  the  Brahmasaman2  at  the  third  pressing;  it  they  place  in  the 
middle,  to  separate  them  ; verily  there  is  no  repetition, 
vii.  4.  11.  They3  first  perform  the  Jyotistoma;4  verily  by  it  they  find 
support  in  this  world.  They  perform  secondly  the  Gostoma  ; verily  by  it 
they  find  support  in  the  atmosphere.  They  perform  thirdly  the  Ayustoma ; 
verily  by  it  they  find  support  in  yonder  world.  The  Jyotis  is  this  (earth), 
the  Go  the  atmosphere,  and  the  Ayus  yonder  (sky).  In  that  they  perform 
these  Stomas,  the  performers  of  the  Sattra  keep  finding  support  in  these 
worlds.  These5  (Stomas)  being  sung  together  make  up  the  Viraj  [1],  and 
two  verses  are  redundant ; the  Gostoma  has  one  too  many,  and  the  Ayustoma 
one  too  few.  The  Jyotistoma  is  the  world  of  heaven,  the  Viraj  is  strength  ; 
verily  they  win  strength.  They  experience  not  misery  through  hunger,  and 
are  not  hungry,  for  the  performers  of  Sattras  are  as  it  were  afflicted  with 
hunger.  The  two  Agnistomas6  on  either  side  are  the  rims,  the  Ukthyas  in 
the  middle  the  nave,  and  that  is  the  circling  wheel  of  the  gods.  In  that  they 
go  [2]  by  that  Sadaha,7  they  mount  the  wheel  of  the  gods,  for  safety.  They 
obtain  prosperity.  They  go  with  the  Sadaha ; there  are  six  seasons  ; verily 
in  the  seasons  they  find  support.  They  go  with  a Jyotistoma  on  either  hand  ; 
verily  on  either  hand  they  find  support  in  the  world  of  heaven.  There  are 


1 i.  e.  the  total  is  a multiple  of  ten  for  which 
the  Viraj  is  normally  the  symbol.  The 
comm,  explains  te  as  rgvigesah  but  the 
sense  clearly  is  that  the  whole  of  the 
three  make  up  a multiple  of  ten,  the 
Jyotis  itself  being  a multiple  of  ten,  and 
the  other  two  respectively  having  one 

verse  too  many  (241)  and  one  too  few 
(259).  atiricyete  is  strictly  incorrect,  but 
quite  obvious. 

3 The  Saman  corresponding  to  the  (Jastra  of 

the  Brahmanacchansin. 

5  Cf.  KS.  xxxiii.  3 ; AB.  iv.  15,  16,  where  the 
parallelism  is  very  close.  This  chapter 
describes  the  months  of  the  Sattra. 

4 The  Jyotistoma  in  this  sense  (vii.  4.  10, 

n.  6)  is  an  Agnistoma,  while  the  Go  and 
Ayustomas  are  Ukthyas,  i.e.  the  former 

has  twelve,  the  two  latter  fifteen  Stotras. 

41  [h.o.s.  19] 


The  comm.,  mindful  of  TS.  vii.  4.  10.  1, 
thinks  it  necessary  to  explain  that  there 
the  Jyotistoma  takes  the  form  of  an 
Atiratra,  but  not  here.  Cf.  p.  577,  n.  2. 

6  See  TS.  vii.  4. 10.  2,  where  the  same  thing  is 
said  of  the  Atiratra  form  of  the  Jyotistoma. 

6 The  pradhi  suggest  here  very  clearly  a solid 

wheel,  the  central  part,  and  two  others. 
Cf.  Bloomfield’s  and  Whitney’s  notes  on 
AV.  vi.  70.  3,  where  the  latter  hints  at 
a solid  wheel. 

7 There  are  four  Abhiplava  Sadahas,  be- 

ginning and  ending  with  a Jyotistoma 
and  with  Go,  Ayus,  Go,  Ayus,  between, 
though  Sayana  reads  it  as  Go,  Ayus, 
Ayus,  Go.  Then  there  is  a Prsthya 
Sadaha  to  make  up  the  conventional 
thirty  days ; cf.  Hillebrandt,  Ritual- 
litteratur,  p.  157. 


The  Sattras 


[610 


vii.  4.  ll — ] 

two  Sadahas,  they  make  up  twelve  days.  Man  is  of  twelve  parts,  two  thighs, 
two  arms,  the  trunk  and  the  head,  four  members,  and  the  breasts  as  the 
eleventh  and  twelfth 1 [3],  Therefore  (the  days)  follow  man.  There  are  three 
Sadahas,  they  make  up  eighteen  days,  nine  and  nine.  Nine  are  the  breaths 
in  man ; verily  they  follow  the  breaths.  There  are  four  Sadahas,  they  make 
up  twenty-four  days.  The  year  consists  of  twenty-four  half-months  ; verily 
they  follow  the  year.  ‘The  year  is  not  fixed’,  they  say.  ‘It  is  greater 
than  a support.’ 2 The  Brahmana  of  the  month  is  that  of  the  year  also  ; 
verily  they  go  finding  support  in  each  month.3 

1 For  the  ekafesa  cf.  TS.  vii.  5.  2.  1,  and  with  the  Trayastrii^a  Stoma  day  and 

Weber,  Ind.  Stud.  xiii.  110,  n.  2.  the  Agrayana  cup). 

2 Or  ‘ too  great  for  a support  ’ ; Bhask.  gives  4 reversed  Abhiplava  Sadahas  (i.e.  Jyotis, 

both  versions.  The  answer  in  the  last  Ayus,  Go,  Ayus,  Go,  Jyotis ; Brhat  and 

sentence  seems  to  be  that  what  is  said  of  Bathantara). 

the  month  applies  still  more  to  the  year,  These  five  sets  make  up  five  months, 

each  month  being  governed  by  the  rule  being  repeated  five  times, 

for  one  ^ Ahhinlfltro  Bolotina 


3 The  Sattra  as  here  contemplated,  the 
Gavam  Ayana,  is  thus  made  up  according 
to  B^JS.  xvi.  14,  15  : 


1 Prayamya  Atiratra ; 
1 Caturvinija  Ukthya  ; 


4 Abhiplava  Sadahas  (arranged  as  Jyoti- 
stoma,  Gostoma,  Ayustoma,  Gostoma, 
Ayustoma,  Jyotistoma,  the  first  and  last 
being  Agnistomas,  the  rest  Ukthyas), 
Bathantara  on  uneven,  Brhat  on  even 
days  for  the  Prstha  Stotras)  ; 


These  five  Sadahas  are  repeated  for  five 
months. 


1 Prsthya  Sadaha. 


Ap£S.  xxi.  15.  8-16.  4 gives  a similar 
scheme  (with  Arvak  Samans  for  Svara- 
samans)  ascribing  it  to  the  ^atyayanaka, 
and,  ibid.  xxi.  16.  5-21,  others  for  the 
Tandaka  and  Bhallavika.  Cf.  Eggeling, 
SBE.  xliv.  139.  The  essential  differences 
of  the  Go,  and  Ayus  (which  are  Ukthyas) 
from  the  Jyotis  form  of  the  Agnistoma 
depend  on  the  use  of  the  Stomas  in  the 
several  Samans,  viz.  Jyotis  has — 


Trivrt  in  1 Bahispavamana  Stotra. 

'2  Ajya  Stotras  [4], 

Paiicada9a  in  ■ 3 Madhyandinapavamana 
Stotra. 


Vaisuvata  (Ekaviruja  Agnistoma  with 
Brhat  Saman  : Atigrahya  for  Surya  and 
victim  for  Surya  ; this  may  be  given  at 
sunrise  according  to  some  ; there  is  the 
Mahadivaklrtya  Saman  in  response  to 
the  Hotr  for  the  Prstha  Stotras,  and  the 
Vikarna  for  the  Brahmasaman,  the 
Bhasa  as  the  Agnistoma  Saman). 


Ekavin9a  in  6 Agnistoma  Saman. 


Go  has  Trivrt  in  2 ; Pancada9a  in  1 ; 
Saptada9a  in  3 and  4 ; Ekavii^a  in  6 
and  6 (and  the  extra  Stotras). 


3 reversed  Svara  Samans. 
1 Vi9vajit. 


Ayus  has  Trivrt  in  1 ; Pancada9a  in  2 ; 
Saptada9a  in  3 and  4 ; Ekavin?a  in  5 
and  6 ; see  Eggeling,  SBE.  xliii.  287, 
n.  2 ; Bliask.  on  TS.  vii.  4.  10.  2. 


1 reversed  Prsthya  Sadaha  (i.  e.  beginning 


611] 


The  Horse  Sacrifice 


[ — vii.  4.  13 


The  Horse  Sacrifice  ( continued ) 

vii.  4.  12.  a Let ' the  ram  aid  thee  with  cooked  food,  the  dark-necked  with  goats, 
the  cotton-tree  with  increase,  the Parna-tree  with  theholy  power  (Brahman), 
the  fig-tree  with  the  sacrifice,  the  banyan  with  the  beakers,  the  Udumbara 
with  strength,  the  Gayatrl  with  the  metres,  the  Trivrt  with  the  Stomas. 

b Ye  are  helpers  ; let  the  helpers  help  thee.  Bear  among  dear  things, 
beet  among  things  to  be  sought,  treasure  lord  of  treasures,  thee  we 
hail,  O my 2 radiant  one. 
vii.  4.  13.  To3  (the  waters  of)  wells  hail ! 

To  those  of  the  pools  hail ! 

To  those  of  the  clefts  hail ! 

To  those  of  holes  hail ! 

To  those  which  are  dug  for  hail ! 

To  those  of  lakes  hail ! 

To  those  of  morasses  hail ! 

To  those  of  ponds  hail ! 

To  those  of  tanks  hail ! 

To  those  of  marshes  hail ! 

To  those  of  rain  hail ! 

To  those  without  rain  hail ! 

To  those  of  hail  hail ! 

To  those  of  rime 4 hail ! 

To  those  which  glide  hail ! 

To  those  which  are  stagnant  hail ! 

To  those  of  the  streams  hail ! 

To  those  of  the  rivers  hail ! 

To  those  of  the  ocean r'  hail ! 

To  all  hail ! 

1 Cf.  KSA9vamedha,  iv.  1,  and  for  the  first 

Mantra  only  VS.  xxiii.  13.  According  to 
TB.  iii.  8.  17.  5 and  Api^S.  xx.  11.  16  ; 

17.  4 (cf.  <?B.  xiii.  2.  7.  3 ; K£S.  xx.  6.  7) 
the  first  Mantra  is  the  apdvyahomamantra, 
apavya  being  explained  as  apa-avya  ‘ need- 
ing no  help  ’.  It  is  used  at  the  going 
round  the  victims  with  lire ; cf.  B£S. 
xv.  28.  The  second  Mantra  is  used  as 
the  wives  of  the  king  go  round  the  horse  ; 
see  TB.  iii.  9.  6.  1 and  Ap<?S.  xx.  17.  13. 

Possibly  BQS.  gives  a better  idea  of 
apavya  as  it  follows  the  carrying  round  of 
the  fire  by  the  sending  away  of  the  two 
sheep  mentioned  in  TS.  v.  6.  21  ; cf. 

Ap^S.  xx.  17.  5. 

2 mama  is  unaccented  as  going  with  vaso,  and 


is  singular  because  each  wife  utters  the 
same  Mantra. 

3 Cf.  KSA9vamedha,  iv.  2;  VS.  xxii.  25. 

This  and  the  next  chapter  are  devoted  to 
the  Mantras  accompanying  offerings  to 
the  waters  ; see  TB.  iii.  8.  17.  5 ; Ap£S. 
xx.  11.  17 ; dvdv  apdm  samdhandm  abhi- 
dhanam  ca,  B^S.  xv.  20. 

4 pfsvdbhyah  is  apparently  so  to  be  rendered 

with  the  comm.  Cf.  von  Schroeder, 
VOJ.  xx.  401.  In  KS.  prustdbhyah  is 
read  ; cf.  Vartt.  1 on  Panini,  iii.  1.  17. 
Weber,  Ind.  Stud.  xiii.  97,  suggests  here 
prusvabhyah. 

B Here  samudra  must  be  the  ocean  as  opposed 
to  a river  (sind/m).  Cf.  Vedic  Index, 
ii.  431-433. 


vii.  4. 14 — ] The  Sattras  [612 

vii.  4.  14.  To  1 waters  hail ! 

To  those  that  flow  hail ! 

To  those  that  flow  around 2 hail ! 

To  those  that  flow  all  about  hail ! 

To  those  that  flow  swiftly  hail ! 

To  those  that  flow  quickly  3 hail ! 

To  those  that  flow  wildly 4 hail ! 

To  those  that  flow  terribly 5 hail ! 

To  the  waters  of  earth 6 hail ! 

To  those  of  the  atmosphere  hail ! 

To  those  of  the  sky  hail ! 

To  all  hail ! 

vii.  4.  15.  a Him 7 who  is  fain  to  injure  the  steed 
Varuna  punisheth. 

Away  the  man,  away  the  dog ! 8 
b I and  thou,  Vrtra-slayer, 

Have  been  united  to  win  spoils ; 

Even  the  foe,  O hero  with  the  bolt, 

Must  think  of  us  ; 

Good  are  Indra’s  gifts.2 

c Thou  hast  surpassed  in  might,  O Indra,  on  the  earth  ; 


1 Cf.  KSAfpvamedha,  iv.  3 ; YS.  xxii.  25. 

The  Mantras  are  part  of  the  offerings  to 
the  waters.  Cf.  also  TB.  iii.  8.  18.  1-3. 

2 parivahantlbhyah  refers,  according  to  the 

comm.,  to  such  things  as  avartas  or  whirl- 
pools. 

3 ftbham  the  comm,  take  as  p obhanam , ‘ beau- 

tifully ’,  but  it  is  merely  a synonym  of 
tfighram  ; cf.  TS.  v.  6.  1 /. 

4 As  in  the  case  of  waters  flowing  from  a hill 

(Sayana)  ; udgurnam  (Bhask.). 

5 The  comm,  interprets  this  as  referring  to 

waters  in  which  wild  beasts  like  makaras 
or  dolphins  are  seen. 

0 dmbhas,  ndbhas,  and  mahas  seem  clearly  to 
be  used  as  technical  terms  for  the  three 
kinds  of  waters  ; see  TB.  1.  c. 

7  Cf.  KSA9vamedha,  iv.  4,  and  for  the  first 

verse  MS.  iii.  12.  1 ; VS.  xxii.  5.  Accord- 
ing to  Ap£S.  xx.  3. 12  seq.  the  first  Mantra 
is  used  to  accompany  the  slaying  of  a dog 
or  dogs  (the  MSS.  have  funah  or  p unam  : 
probably  the  former  is  a mistaken  cor- 
rection of  the  irregular  second  form)  by 
a son  of  a Hetaira  ( paunfcaleya ),  while 
with  the  second  the  Adhvaryu  takes  the 
hand  of  the  sacrificer,  and  with  the  third 
the  sacrificer  speaks.  The  same  account 


of  the  first  is  given  in  K£S.  xx.  1.  38-2. 
2,  and  cf.  £B.  xiii.  1.  2.  9 with  Eggeling’s 
note  ; TB.  iii.  8.  4.  1-3  ; B9S.  xv.  5,  6, 
who  ascribes  the  taking  of  hands  to  the 
sacrificer  and  the  Brahman. 

8 According  to  the  comm,  yo  applies  to  the 

dog  which  wishes  to  slay  the  horse. 
But  this  is  very  unlikely.  It  makes  the 
comm,  take  the  last  Pada  as  meaning 
‘ let  this  dog  go  and  die  ’.  It  is  curious 
that  the  comm,  on  TB.  1.  c.  interprets  the 
Sutra  (presumably  Ap(!S.  as  usual)  as 
referring  the  words  paro  mdrtah  parah  p va, 
which  according  to  Ap.  accompany  the 
casting  of  the  dog  below  the  horse  (L  e. 
the  sense  is  : ‘ Down  with  the  man  who 
would  injure  the  horse  just  as  this  dog  is 
cast  down  below  the  horse’),  to  the  spots 
on  the  dog  which  with  its  two  eyes  make 
it  a ‘ four-eyed  ’ dog.  But  there  is  no 
trace  of  this.  Cf.  Eggeling,  SBE.  xliv. 
279,  n.  1. 

9 This  is  RV.  viii.  62.  11,  where,  however, 

there  is  yujydva  for  the  unnatural  babhiiva 
— clearly  a ritual  alteration — and  mansate 
for  mansaiai  (for  which  cf.  Macdonell, 
Ved.  Gramm,  p.  380,  n.  8).  KS.  has  sarii- 
sanuydva  varisv  a and  mansate. 


[ — vii.  4.  17 


613]  The  Yavyahoma 

The  regions  comprehend  not  thy  greatness  ; 

For  with  thine  own  strength  thou  didst  slay  Vrtra  ; 

No  foe  hath  found  the  end  of  thee  in  fight.1 
vii.  4.  16.  Homage 2 to  the  king ! 

Homage  to  Varuna ! 

Homage  to  the  horse ! 

Homage  to  Prajapati ! 

Homage  to  the  overlord ! 

Thou  art  an  overlord ; make  me  an  overlord ; may  I be  overlord  of 
creatures. 

Place  me,  place  in  me.3 
To  him  that  is  driven  near  hail ! 

To  him  that  is  taken  hold  of  hail ! 

To  him  that  is  sacrificed  hail ! 
vii.  4.  17.  a Let4  the  healing  wind  blow  upon  our  cows, 

Let  them  feed  on  strengthening  herbs ; 

Let  them  drink  waters  full  of  life  and  fatness  ; 

Kudra,  be  gracious  to  the  food  that  hath  feet.5 * 
1)  Those  which  are  of  one,  of  various  hues,  or  of  like  hue  ; 

Those  whose  names  Agni  knoweth  by  sacrifice  ; 

Those  which  the  Angirases  made  here  by  devotion, 

To  those,  O Parjanya,  grant  abundant  protection. 
c Those  who  offered  to  the  gods  their  bodies ; 

Those  whose  every  form  Soma  knoweth  ; 

O Indra  [1],  place  them  in  our  pastures,0 
Swelling  with  milk  and  rich  in  offspring. 
d Prajapati,  bestowing  these  on  me, 

In  harmony  with  all  the  gods 7 and  Pitrs, 

Hath  brought  them,  auspicious,  to  our  pastures. 

May  we  possess 8 their  offspring. 


1 This  is  exactly  RV.  vii.  21.  6. 

2 Cf.  KSA^amedha,  iv.  5.  The  Brahmana 

explanation  is  given  at  TB.  iii.  8.  18.  3 ; 

9.  16.  1,  2.  The  Mantras  except  the  last 

three  are  used  to  accompany  the  Yavya- 

homa, while  the  last  three  are  uttered  to 
accompany  the  acts  denoted  ; see  Ap£S. 
xx.  12.  11 ; 13.  1 ; 15.  6.  In  B£S.  xv.  36 

they  accompany  ten  Varunani  offered 
after  the  second  Avabhrtha  libation  ; in 
37  as  Yavyani  they  precede  the  offering 
to  Svistakrt  in  the  cake  offering  in  the 
animal  sacrifice. 

s The  comm,  renders  this  as  referring  to 
overlordship,  but  the  comm,  on  TB.  iii. 
9.  16.  2 thinks  that  it  means  ‘ place  me 


on  this  rite  and  place  in  me  the  fruit  of 
this  rite  ’,  which  is  certainly  improbable. 

4 Cf.  KSA9vamedha,  iv.  6.  The  Brahmana 

is  TB.  iii.  8.  18.  3.  The  Mantras  accom- 
panying the  oblation  are  called  Gavya  ; 
see  Ap£S.  xx.  12.  2 ; B£S.  xv.  37. 

5 The  verses  are  RV.  x.  109.  1-4  without 

variant. 

G gosthd  is  more  general  than  merely  ‘ stall  ’, 
or  gofdlu  as  the  comm,  takes  it ; see  Vedic 
Index,  i.  240  ; ii.  416. 

7 Or  with  the  ‘ All-gods  \ The  sense  is  not 

certain. 

8 sarii  sadema  suggests  the  easy  variant  madema 

which  the  MS.  C actually  reads. 


[614 


vii.  4. 17 — ] 


The  Horse  Sacrifice 


e Here  is  support,  hail ! 

/ Here  is  keeping  apart,  hail ! 
g Here  is  joy,  hail ! 
h Here  is  delight,  hail ! 1 
* The  great.2 
h The  protecting. 

vii.  4. 18. a What3  was  the  first  conception? 
What  was  the  great  age  ? 

What  was  the  tawny  one  ? 

What  was  the  smooth  one  ? 4 
b The  sky  was  the  first  conception. 
The  horse  was  the  great  age. 

The  night  was  the  tawny  one. 
The  sheep  was  the  smooth  one.5 
c Who  moveth  alone  ? 

Who  too  is  born  again  ? 

What  is  a remedy  for  the  c< 
What  is  the  great  enveloper 

1 For  these  cf.  above,  TS.  vii.  1. 12  c ; 18.  i-m. 

2 See  TS.  i.  5.  11  s and  t;  in  Pratlka  also  at 

vii.  1.  18  g and  h. 

3 Cf.  KSAijvamedha,  iv.  7 ; MS.  iii.  12.  19  ; 

VS.  xxiii.  9-12,  53,  54,  61,  62.  The 
Brahmana  explanations  are  given  in  TB. 
iii.  9.  5.  1-5 ; gB.  xiii.  2.  6.  10-17  ; 5.  2. 

12-22.  In  the  ritual  the  riddle  ( brah - 
modya)  is  spoken  by  the  Hotr  who  asks 
the  questions  and  the  Brahman  priest 
who  replies,  the  former  being  at  the 
north,  the  latter  at  the  south  of  the 
Agnistha,  the  sacrificial  post  in  the  middle 
of  the  twenty-one  such  posts  ; see  Ap^S. 
xx.  19.  6,  7,  and  cf.  BgS.  xv.  28,  29 ; 

M£S.  ix.  2.  3 ; K£S.  xx.  5.  20-22  ; 7.  10- 
15;  ggs.  xvi.  5.  1-6;  AgS.  x.  9.  1-3; 

LgS.  ix.  10.  8-14.  For  the  brahmodya  cf. 
Bloomfield,  Religion  of  the  Veda,  pp.  216  seq. 

4 MS.  and  VS.  xxiii.  91  and  53  differ  in 

having  ha  svid  with  the  feminine  sub- 
stantives. KS.  has  brhadvaydh,  probably 
a mere  error.  Malildhara  on  VS.  xxiii. 

11  takes  vdyah  as  ‘bird’,  but  this  is  im- 
probable, and  Harisvamin  on  gB.  xiii.  2. 

6.  15  renders  it  vdrdhakam,  ‘ long  life  ’ ; 
see  Eggeling,  SBE.  xliv.  315,  n.  1. 

B KS.,  MS.,  and  VS.  agree  in  inverting  the 
order  of  the  last  two  Piidas  of  this  stanza. 
avih  is  difficult  to  interpret.  TB.  iii.  9. 

5.  3 and  gB.  xiii.  2.  6.  16  render  it  as 


fnh,  and  the  comm,  on  TS.  explains  it 
also  as  fnh  because  it  ‘helps  ( avati ) all 
living  creatures’.  Bhask.  has  an  alterna- 
tive vrstih.  Mahldhara,  on  VS.  xxiii.  12, 
thinks  that  avih,  ‘ gentle  ’,  is  an  epithet  of 
the  earth,  and  interprets  fnh  in  the  gB. 
as  referring  to  the  earth  ; and  pilippild  he 
interprets  as  ‘ slippery  ’,  as  applying  to 
the  earth  after  rain  (perhaps  from  lip, 
‘smear’).  Harisvamin  also  thinks  avih 
and  fnh  apply  to  the  earth,  while  pilippild 
he  considers  onomatopoetic  ( rupanuka - 
ranafdbda ) in  the  sense  of  ‘ beautiful  ’,  or 
‘ shining’.  Cf.  Eggeling,  SBE.  xliv.  316. 
pifahgild  is  explained  by  Mahldhara  as 
pifam-gild,  ‘beauty  devouring’,  butpifahga, 
‘ ruddy  brown  ’,  suggests  the  real  sense. 
The  comm,  here  and  on  TB.  prefer  to  see 
in  it  the  sense  of  ‘ very  beautiful  ’,  because 
of  the  moon  and  the  Naksatras  ! Bhask. 
has  vydmifrarupd.  gB.  xiii.  2.  6. 17  takes 
‘ night  and  day  ’ as  the  two  pifahgild, 
which  is  curious. 

6 KS.,  MS.,  and  VS.  agree  in  exchanging  the 
places  of  the  Piidas  b and  d.  VS.  and 
gB.  xiii.  2.  6.  13  have  hint  u and  MS.  him 
avavdpanam,  which  probably  stands  for 
him  u (Bloomfield  ( Vedic  Concordance, 
p.  326b)  says  for  kirn,  but  this  is  not 
likely). 


615] 


The  Brahmodya 


. — Vll.  4.  19 


d The  sun  moveth  alone  [1], 

The  moon  is  born  again. 

Fire  is  the  remedy  for  the  cold. 

Earth  is  the  great  envelope r.1 
e I ask  thee  of  the  furthest  end  of  the  earth. 

I ask  thee  of  the  navel  of  the  world. 

I ask  thee  of  the  seed  of  the  strong  horse. 

I ask  thee  of  speech’s  highest  realm.2 
/ They  call  the  altar-ground  the  furthest  end  of  the  earth. 

They  call  the  sacrifice  the  navel  of  the  world. 

They  call  Soma  the  seed  of  the  strong  horse. 

(They  call)  the  Brahman  the  highest  realm  of  speech.3 
vii.  4.  19.  a 0 Amba  ! 4 O Amball ! O Ambika  ! 0 
b No  one  leadest  me. 

The  wicked  horse  is  sleeping. 

c O fair  one,  clad  in  fair  raiment 0 in  the  world  of  heaven  be  ye  two 
covered.  . . . 7. 


1 This  is  without  variant  in  KS.,  MS.,  and 
VS.,  showing  that  in  the  preceding  verse 
the  interchange  of  Padas  is  a slip. 

* This  is  RV.  i.  164.  34  ; AV.  ix.  10.  13,  with 
slight  variations  in  Padn  b,  where  RV.  has 
ydtra  bhiivanasya  ndbhih,  and  AV.  vifvasya 
bhuvanasija  nabhim,  while  AV.  inverts  the 
order  of  b and  c,  and  spoils  the  metre  by 
omitting  tvd  before  vfsno.  VS.  xxiii.  61 
agrees  with  RV.,  and  KS.  with  TS.  MS. 
has  not  the  verse.  It  is  found  in  LQS.  ix. 
10.  13  with  the  curious  change  prchdmo. 

3 TS.  and  KS.  here  differ  from  the  other 

texts,  while  MS.  has  nothing  correspond- 
ing. RV.  i.  164.  35  has  iydm  vedih  pdram 
dntam  prthivydh  \ ayam  yajno  bhuvanasya 
ndbhih  \ ayam  somo  vrsno  dfvasya  retah  | 
brahmdydm  vdcah  paramdm  vyoma.  ||  VS. 
xxiii.  62  and  LgS.  ix.  10.  14  agree, 
while  AV.  ix.  10.  14  inverts  b and  c,  and 
in  the  latter  has  vifvasya,  omitting  yajrio. 

4 Cf.  KSAijvamedha,  iv.  8 ; MS.  iii.  12.  20 ; 

13.  1 ; VS.  xxiii.  18-32.  For  the  Brah- 
manas  see  TB.  iii.  9.  6.  3-7.  5 ; gB.  xiii. 
2.  8.  3-9.  9.  The  Mantras  are  used  to 
accompany  the  rite  in  which  the  king’s 
first  wife  lies  down  beside  the  horse  as 
a spell  for  fertility ; see  ApCS.  xx.  17. 
12  seq.  ; B£S.  xv.  29,  30  ; MgS.  ix.  2.  4 ; 
KgS.  xx.  6.  12-21  ; ggS.  xvi.  3.  34-4.  6 ; 
AgS.  x.  8.  9-13  ; LgS.  ix.  10.  1-4.  The 
division  of  the  verses  is  uncertain  ; Ap. 


ascribes  a to  the  wife  (6  included)  ; e to 
her  ; c (with  d ?)  to  the  priest ; / to  him  ; 
then  g and  h to  the  queen.  For  Baudli. 
see  below. 

6 VS.  xxiii.  18  has  dmbe  ambike  'mbdlike ; MS. 
iii.  12.  20  amby  dmbike  ambdlike.  The 
formula  is  said  while  the  Unnetr  or 
Pratiprastha.tr  (KgS.  xx.  6.  12 ; ApgS. 
xx.  17.  12)  or  Adlivaryu  (BgS.  xv.  29) 
leads  the  wife  of  the  king  up  to  fan  the 
slain  horse,  and  she  lies  down.  If  this 
is  so  the  words  mean  no  more  than  ‘lady’ 
(literally  ‘mother’).  Bhask.  takes  o and 
b as  said  to  herself  by  the  wife.  But  the 
number  three  is  curious  and  there  seems 
force  in  Weber’s  view  ( Ind . Stud.  i.  183) 
that  the  three  minor  queens  are  so  ad- 
dressed by  the  Mahisl.  The  next  words 
may  then  refer  to  the  queen  as  willing  to 
go,  ‘ no  one  leads  me  (against  my  will)  ’, 
and  this  is  in  harmony  with  the  common 
view  that  a victim  should  offer  itself 
willingly.  Cf.  Eggeling,  SBE.  xliv.  322. 
But  the  later  verses  with  yabhati  suggest 
that  it  merely  means  ‘ no  one  is  taking 
me  ’ (as  a bride).  The  verse  is  not  said 
by  the  Adhvaryu  ; Caland’s  punctuation 
in  BgS.  is  wrong. 

6 The  VS.  and  MS.  have  quite  a different 
reading,  siibhadrikdmkampilavdsinim,  which 
must  go  with  the  preceding  verse,  and 
can  only  be  rendered  ‘ Subhadrika, 


vii.  4.  19 — ] 


Th,e  Sattras 


[616 


l 


2 


r 


s 


t 


vii.  4.  20.  a 


When  the  deer  eateth  grain, 

He  deemeth  not  his  flock  fat. 

When  the  Qudra  woman  is  the  loved  of  the  Aryan, 
She  seeketh  not  wealth  for  prosperity.8 ... 9 
Dadhikravan  have  I sung, 

The  swift  strong  horse. 

May  he  make  our  mouths  fragrant ; 

May  he  lengthen  our  days.10 
Ye  waters  are  healing  ; 

Further  us  to  strength, 

To  see  great  joy.11 

The  most  auspicious  flavour  that  is  yours 
Accord  to  us  here 
Like  eager  mothers. 

To  him  may  we  come  with  satisfaction, 

To  whose  dwelling  ye  quicken  us, 

O waters,  and  propagate  us. 

Bhuh  ! 12  Bhuvah  ! Svar  ! 


dwelling  in  Kamplla’,  as  Weber  takes 
it ; cf.  also  Vedic  Index,  i.  149  ; Bhask.  gives 
both  versions.  The  reading  of  TS.  is  also 
thatofKS.,  TB.,  and  Ap^S.  and  B9S.,and 
kampilavdsini  must  refer  to  some  sort  of 
garment  with  which  the  queen  is  covered 
as  the  ritual  indicates  ( tdrpya ) ; cf.  karn- 
bala.  The  Mantra  is  used  while  the  priest 
covers  the  queen  and  the  horse.  With  d 
the  queen  takes  on  her  lap  the  fepha,  and 
says  e ; f is  said  by  the  Adhvaryu  as  is 
also  g ; h by  the  queen  ; i by  the  sacri- 
fice^ k by  the  queen,  according  to  Baudh. 

7 The  next  verses  are  hardly  translatable.  See 

Eggeling,  SBE.  xliv.  323  seq.  The  Sutras 
recognize  the  obscenity  of  the  passage  : 
the  queen  is  reluctant  and  complains. 

8 The  comm,  evidently  does  not  understand 

this  passage ; the  sense  must  be  that  if 
a wild  deer  eats  the  corn,  the  flocks  or 
herds  are  not  fattened.  The  subject  of 
manyate  is  uncertain  : according  to  Eggel- 
ing (SBE.  xliv.  326),  following  the  comm., 
it  is  the  deer  ( harino  in  VS.  xviii.  30), 
but  it  may  be  the  owner,  pafu  is  a curious 
neuter,  but  is  protected  by  the  metre  : 
the  sense  is  perhaps  contemptuous  ; cf. 
St.  Petersburg  Dictionary,  s.  v.,  and  above, 
TS.  v.  1.  5,  n.  1.  The  sense  oindposaya 
dhanuyati  is  vague  : the  subject  may  be 
‘ she  ’ as  taken  by  the  comm.  She  is 


delighted  in  her  master,  and  takes  no 
thought  of  wealth.  Eggeling  prefers  the 
view  that  the  Arya  (taken  by  QB.  as 
Vai9ya)  is  the  subject ; or  again  the 
£udra  may  be  the  subject,  but  this  is 
not  probable.  On  any  theory  it  is  difficult 
to  see  much  point  in  the  verse.  Bhask. 
gives  a series  of  guesses.  Baudh.  puts  it 
in  the  mouth  of  the  Vavata  ; the  queen 
replies  with  m. 

9 For  this  cf.  Eggeling,  SBE.  xliv.  386.  The 

verses  ( n and  o)  are  alternately  spoken 
by  the  Parivrktl  wife  and  the  MahisI, 
who  complains  or  grumbles  at  the  horse, 
who  lies  asleep  and  does  not  unite  with 
her.  On  the  other  hand  Ap.  ascribes  t, 
l,  n (and  o ?)  to  the  wives,  the  MahisI 
making  the  responses. 

10  This  verse  is  spoken  apparently  by  all  the 

wives,  ApQS.  xx.  18.  7.  See  for  it  TS.  i. 
5.  11  l.  Baudh.  gives  it  to  all  the  ganas, 
i.  e.  the  attendants  included. 

11  These  verses  accompany  the  purifying  of 

themselves  by  the  women,  Ap£S.  xx.  18. 
7.  See  for  them  TS.  iv.  1.  6.  1.  Baudh. 
ascribes  the  purification  to  the  chief 
queen,  and  puts  q after  s-t. 

12  Cf.  KSA^amedlia,  iv.  9;  MS.  iii.  12.18,  19  ; 

VS.  xxiii.  6-8.  For  the  Brahmana  ex- 
planations see  TB.  iii.  9.  4.  1-8  ; QB.  xiii. 
2.6.  1-8.  In  the  ritual  Mantra  a accom- 


617] 


The  Ritual  of  the  Horse  while  Living  [ — vii.  4.  20 


b Let  the  Vasus  anoint  thee  with  the  Gayatrl  metre.  Let  the  Rudras 
anoint  thee  with  the  Tristubh  metre.  Let  the  Adityas  anoint  thee  with 
the  Jagatl  metre. 

c As  the  wind  hath  gone  to  the  waters, 

Indra’s  dear  body, 

By  that  path,  O praiser, 

Bring  back  to  us  the  horse.1 

d O thou  that  hast  barley,  that  hast  grain,  (bring)  renown  for  me  ; 
e Tor  barley,  for  milk,  this  food  eat,  O ye  gods ; this  food  eat, 
O Prajapati.2 

/ They  yoke  the  tawny  ruddy  one, 

Which  goeth  round  them  that  stand  ; 

The  lights  shine  in  the  sky.3 
g They  yoke  his  dear  steeds 
On  either  side  of  the  chariot, 

Dark,  strong,  bearing  heroes.4 
h Making  a banner  for  that  which  hath  none, 

Form  for  the  formless,  O ye  men, 

Thou  wert  born  with  the  dawns.1 


panies  the  fastening  of  manis  of  gold, 
silver,  and  samudra,  on  the  horse  by  the 
Mahisi,  Yiivata,  and  Parivrkti  respec- 
tively, the  places  being  before  the  place 
where  the  yoke  rests,  below  that  and 
the  buttocks,  and  below  the  buttocks. 
Mantra  6 is  said  to  accompany  the 
anointing  of  the  horse  with  substances  of 
bdellium,  of  kasdmbu  (cf.  AV.  xviii.  4.  37, 
which  is  partly  explained  by  this),  and 
of  maustakrta  (unknown  sense).  Mantra 
c accompanies  the  leading  round  of  the 
horse  after  it  has  tasted  water.  Mantras 
d and  e are  used  when  the  wives  cast 
down  the  remains  of  the  food  offerings 
to  the  horse.  Mantra  / accompanies  the 
yoking  of  the  horse,  g of  two  side  horses, 
and  h the  fixing  of  the  flag  of  the  car ; 
see  Ap£S.  xx.  15.  6-13 ; 16.  19,  20 ; 16. 
1-3,  and  cf.  M(?S.  ix,  2.  3 ; K£S.  xx.  6. 
10-18;  B£S.  xv.  24  (c,/-h),  26  (d,  e). 

1 MS.  and  YS.  agree  in  reading  aganlgan, 
priydm  indrasya,  and  anena  in  place  of  the 
text  of  TS.  and  KS.  dgamat  is  not  satis- 
factory, for  the  sense  is  really  past  rather 
than  proximate  past. 

a Here  again  TS.  and  KS.  differ  from  MS. 
and  VS.,  which  omit  ydfo  mama3m  and 
have  yavye  gavye  and  transpose  devah  and 
annam.  Malndhara  is  content  to  see  in 
42  [h.o.s.  19] 


the  words  lujin  and  facm  accusatives,  and 
so  9B.  xiii.  2.  6.  8,  but  here  at  any  rate 
they  are  vocatives  with  the  double  accent 
of  Pluti  ; see  Whitney,  JAOS.  ix.  323, 
324.  MS.  in  von  Schroeder’s  ed.  has  Idji  3 
and  fad  3,  which  seem  rather  to  be  slips 
for  lajt3n  and  fdd3n.  Bhask.  has  mama 
4m.  The  forms  yavydyai  and  gavydyai 
may,  of  course,  have  ablative  sense  as 
well  as  dative,  and  this  would  suit  the 
context  quite  adequately. 

3 The  exact  sense  of  this  verse,  RV.  i.  6.  1,  is 

very  obscure.  See  Oldenberg,  Rgveda- 
Noten,  i.  4 seq.,  who  differs  considerably 
from  Max  Muller,  SBE.  xxxii.  14  seq. 
The  form  tastMsah  is  clearly  accus.,  not 
nom.  or  abl. ; cf.  Macdonell,  Ved.  Gramm. 
pp.  235,  n.  20 ; 236,  n.  7 ; Whitney, 
PAOS.  May,  1876,  pp.  xxi,  xxii. 

4 This  is  RV.  i.  6.  2.  The  view  of  Ap£S.  xx. 

16.  1,  2,  is  that  there  are  four  steeds,  the 
horse  being  on  the  right  side  of  the  pole. 
But  three  seems  a more  likely  number  in 
every  way.  B£S.  xv.  24  and  xi.  6 seems 
to  regard  the  first  horse  as  the  daksina- 
yogya,  the  other  two  as  the  uttarayogya, 
left  of  which  ( ultaratah ) the  Prasti  is 
placed.  This  assures  that  the  Prasti  was 
not  a ‘ spike  horse  ’ in  this  case  ; cf.  Vedic 
Index,  ii.  515. 


The  Sattras 


[618 


Vll.  4.  21 — ] 

vii.  4.  21.  To  2 expiration  hail ! 

To  cross-breathing  hail ! 

To  inspiration  hail ! 

To  sinews  hail ! 

To  ligatures s hail ! 

To  surrounding  ligatures  hail ! 


To  joints  hail ! 

To  joinings  4 hail ! 

To  bodies  hail ! 

To  the  sacrifice  hail ! 

To  the  sacrificial  gifts  hail ! 

To  heaven  hail ! 

To  the  world  hail ! 

To  all  hail ! 

vii.  4.  22.  To 6 the  bound  hail ! 

To  the  unbound 6 hail ! 

To  the  fastened  hail ! 

To  the  unfastened  hail ! 7 

To  the  yoked  hail ! 

To  the  unyoked 8 hail ! 

To  the  well-yoked  hail ! 

To  the  unyoked 8 hail ! 

To  the  one  set  free  hail ! 

1 It  is  very  unlikely  that  the  original  refer- 
ence is  to  the  raising  of  a banner,  but  it 
is  clearly  so  understood  by  TB.  iii.  9.  4.  3. 
marya,  explained  as  marydh  in  the  Pada 
text,  is  of  uncertain  meaning.  Max 
Muller  (SBE.  xxxii.  30)  contends  that  it 
is  a particle  as  it  is  classed  with  the 
Nipatas  by  the  Vajasaneyi  Pratifakhija, 
ii.  16.  Pischel  (Fed.  Stud.  i.  61  seq .) 
supports  this  view,  but  the  sense,  ‘ 0 
men’,  is  adequately  defended  by  Olden- 
berg,  Rgveda-Noten,  i.  9,  10.  Lanman 
(JAOS.  x.  339)  sees  in  it  a voc.  sing,  with 
metrical  lengthening.  Kluge  (KZ.  xxv. 
309)  suggests  that  it  be  taken  as  a dative 
in  at,  and  so  Aufrecht,  Festgruss  an  Bdht- 
lingk,  p.  2.  But  the  evidence  is  quite  in- 
sufficient to  support  so  strange  a form. 
Roth  (KZ.  xxv.  602),  to  avoid  the  occur- 
rence of  a second  person  and  a plural, 
suggests  the  reading  ajayata,  but  this  is 
not  necessary.  The  poet  addresses  his 
audience,  and  apostrophizes  the  god. 

3 Cf.  KSAijvamedha,  iv.  10.  There  is  no 
precisely  parallel  passage  in  either  MS. 


or  VS.,  though  of  the  individual  Mantras 
someareoften  found  elsewhere.  Cf.  above, 
TS.  vii.  1.  19.  1;  KSA^amedha,  i.  10; 
MS.  iii.  12.  8, 20  ; VS.  xxii.  23  ; xxiii.  18  ; 
xxxix.  3.  The  Mantras  accompany  the 
Annahoma,  and  the  rite  bears  the  techni- 
cal name  of  Samtatihoma  ; see  TB.  iii.  8. 
18.  3 ; Ap£S.  xx.  12.  3.  B£S.  xv.  29  recog- 
nizes seven  Prana  libations. 

3 samtdnuh  is  explained  by  the  comm,  as 

fdkhanddyah  and  pdrisamtanah  as  upafa- 
khanddyah,  and  this  is  a reasonable  sense. 

4 For  samdhdna  cf.  TS.  vii.  5.  26.  1. 

6  Cf.  KSA^amedha,  v.  1.  Neither  MS.  nor 
VS.  has  any  parallel  passage.  The  horse 
is  addressed  in  these  Mantras,  and  the 
ceremony  is  called  the  Pramuktihoma ; 
see  TB.  iii.  8.  18.  4 ; Ap£S.  xx.  12.  4. 

6 This  refers  to  the  binding  and  freeing  at 

the  drohana,  according  to  the  comm. 

7 This  refers  to  fastening  by  the  ropes,  ac- 

cording to  the  comm. 

8 udyuktdya  is  practically  synonymous  with 

dyuktdya. 


619] 


[ — vii.  5.  1 


The  Gavam  Ayana 

To  the  one  let  go  hail ! 

To  that  which  moveth  crookedly 1 hail ! 
To  that  which  moveth  around  hail ! 

To  that  which  moveth  together  hail ! 

To  that  which  moveth  along  hail ! 

To  that  which  goeth  hail ! 

To  that  which  riseth  hail ! 

To  that  which  standeth  hail ! 

To  all  hail ! 


PRAPATHAKA  V 

The  Gavam  Ayana 

vii.  5.  1.  The2  cows  performed  that  Sattra,  being  hornless,  with  the  desire, 
‘ May  horns  be  born  to  us.’  For  ten  months  they  performed  it,  and  then 
horns  were  born,  and  they  ceased  (the  rite),  (saying),  ‘ We  have  obtained 
(our  desire).’  Then  those  whose  horns  were  not  born  ceased  (the  rite) 
after  making  up  the  year,  (saying),  ‘ We  have  obtained  (our  desire).’  Both 
those  which  obtained  horns  and  those  which  did  not  ceased,  (saying),  1 We 
have  obtained  (our  desire).’  The  year  is  the  cows’  Sattra  [1],  and  those 
who  knowing  thus  perform  the  year  (sacrifice)  are  prosperous.  Therefore 
a hornless  cow  has  pleasure  3 during  the  two  months  of  the  rainy  season, 
for  that  is  won  for  it  by  the  Sattra.  Therefore  whatever  is  done  in  the 
house  of  one  who  performs  for  a year  (a  Sattra),  that  is  done  completely, 
successfully,  and  adequately.  Those  who  perform  the  year  (Sattra)  are 
swimming  on  the  ocean.  He  who  does  not  see  the  further  bank  of  the 
ocean  cannot  get  out  from  it.  The  ocean  is  the  year  [2].  Its  further 
banks  are  the  two  Atiratras.  Those  who  knowing  thus  perform  the 
year  (Sattra)  reach  the  end  without  injury.  The  former  Atiratra  is  this 
(earth),  the  latter  is  yonder  (sky);  the  former  is  mind,  the  latter  speech; 
the  former  expiration,  the  latter  inspiration  ; the  former  the  commencement, 
the  latter  the  end.  The  Atiratra  is  a Jyotistoma,  of  Vai^vanara;4  verily 
they  put  light  before  them,  to  reveal  the  world  of  heaven.  There  is  a fore- 


1 The  various  forms  of  varlc  are  said  by  the 

comm,  to  refer  to  the  movements  of  a 
ridden  horse,  while  the  other  words 
apply  to  the  horse’s  own  movements. 
But  this  view  can  hardly  be  correct. 

2 Cf.  KS.  xxxiii.  1,  2 ; PB.  iv.  1.  1-3.  7 ; AB. 

iv.  17. 

3 prltim  prapya  is  the  version  of  the  comm,  of 

the  mysterious  pdrtvd,  who  explains  that 
in  the  months  of  the  rains  those  cattle 
which  have  long  horns  have  any  amount 


of  trouble,  as,  when  they  lay  their  heads 
on  the  ground,  the  weight  of  their  horns 
causes  them  trouble,  while  the  hornless 
ones  have  no  trouble.  Bhask.  has  pritva 
only.  Bohtlingk  (BKSGW.  1897,  pp.  45- 
47)  suggests  paritva,  from  pard,  ‘ pedens  ’. 
He  had  thought  of  purtvd,  ‘ having  made 
complete  ’ the  months. 

4  vaifvdnarena  drstah  according  to  the  comm. 
The  real  sense  is  of  course  ‘ pertaining  to 
Agni  Vai9vanara  ’. 


[620 


vii.  5.  1 — ■] 


The  Gavam  Ayana 


offering,  accompanied  by  the  Caturvirnja  Stoma.1  The  year  has  twenty-four 
half-months  [3]  ; verily  as  they  go  on  they  find  support  in  the  year.  There 
are  three  hundred  and  sixty  Stotriyas ; 2 so  many  are  the  nights  of  the 
year ; verily  they  attain  both  forms  of  the  year. 

They  perform  (the  rites  of)  the  next  days  for  rest,  for  safety.  There  are 
six-day  periods.  The  year  has  six  seasons ; verily  they  find  support  in  the 
seasons,  the  year.  The  Go  and  the  Ayus  (Stomas)  are  the  Stomas  in  the 
middle  ; verily  they  place  a pair  in  the  middle  of  the  year  [4]  for  procrea- 
tion. On  either  side  there  is  the  Jyotistoma.3  It  is  the  releasing ; verily 
the  metres  are  released ; verily  also  they  go  to  the  world  of  heaven  with 
the  six-day  (rite)  which  has  a Jyotistoma  on  either  side.  The  theologians 
say,  ‘ They  sit ; 4 by  what  path  do  they  go  ? ’ One  should  reply,  ‘ By  the  path 
that  leads  to  the  gods.  The  path  that  leads  to  the  gods  is  the  metres,  the 
Gayatrl,  Tristubh,  and  Jagati.  The  Gayatrl  is  the  Jyotistoma,  the  Tristubh 
the  Gostoma,  the  Jagati  the  Ayustoma.  In  that  there  are  these  Stomas,  so 
do  they  go  by  the  path  that  leads  to  the  gods  [5].  There  is  used  the  same 
Saman.5  The  Saman  is  the  world  of  the  gods  ; verily  they  leave  not  the 
world  of  the  gods.  There  are  used  various  verses.  The  verses  are  the 
world  of  man  ; verily  they  keep  mounting  one  world  of  gods  after  another 
from  the  world  of  men.  There  is  the  Brahman’s  Saman  as  the  Abhivarta 6 
to  win  the  world  of  heaven.  There  is  the  Abhijit  (day)7  for  the  gaining 
of  the  world  of  heaven.  There  is  the  Vhjvajit  (day)8  for  the  gaining  of 
all.  Month  by  month  they  perform  the  Prsthas,  month  by  month  the 
Atigrahyas  are  drawn ; verily  in  each  month  they  place  strength,  for  the 
support  of  the  months.  They  perform  the  Prsthas  in  the  latter  part  of  the 
month.  Therefore  it  is  on  the  top  that  the  plants  bear  fruit.9 
vii.  5.  2.  The10  cows  performed  that  Sattra,  being  hornless  and  desiring  to 
obtain  horns.  For  ten  months  they  performed  it,  and  then  horns  appeared. 


1 The  Prayanlya  day  is  the  day  after  the 

preceding  Atiratra,  and  bears  the  name 
because  it  precedes  the  months  of  the 
sacrifice. 

2 i.  e.  15  Stotras  of  24  Res  each  = 360. 

3 The  first  and  last  days  of  the  six  are 

Jyotistoma  days. 

4 This  is  not  a case  of  the  omission  of  the 

relative,  as  the  comm,  is  inclined  to  take 
it : the  sense  is  ‘ they  sit  (perform)  ; by 
what  do  they  go  ’,  but  it  shows  the  way 
in  which  cases  like  AA.  ii.  6 (where  see 
Keith’s  note)  arise. 

6  In  each  day  there  is  the  same  Saman  in 

the  Prstha  Stotra,  the  Brhat  or  Rathan- 

tara,  but  different  verses  are  used  for  the 

one  tune. 


0 The  other  versions  have  Abhivarta  as  the 
name  of  the  Saman.  It  is  usually  so 
styled  and  covers  many  varieties,  being 
used  with  various  verses  ; see  Ind.  Stud. 
iii.  203  ; below,  TS.  vii.  5.  7 ; p.’625,  n.  3. 

7 The  day  is  that  preceding  the  three  Svara 

Saman  days  just  before  the  Visuvant  day. 

8 The  day  is  that  following  the  three  Svara 

Saman  days  following  the  Visuvant  day. 

9 This  is  probably  the  sense  of  uparistdt. 

10  Cf.  KS.  xxxiii.  1 ; PB.  iv.  1.  2.  The  point 

of  this  chapter  is  merely  that  a Sattra 
may  occupy  ten  or  twelve  months.  Some 
cattle  obtained  horns  by  ten  months’ 
sacrifice,  some  by  twelve,  and  some  not 
at  all,  but  still  they  won  strength.  The 
theories  of  Shamasastri,  based  on  this 


621] 


[ — vii.  5.  4 


The  Length  of  the  Sattra 


They  said,  ‘ We  have  gained  (them),  let  us  cease  (the  rite),  for  we  have 
attained  the  desire  for  the  sake  of  which  we  began  (the  rite).’  But  others1 
said,  either  half  of  them  or  as  many  as  might  be  the  case,  ‘ Let  us  perform 
(the  rite)  for  these  months,  the  eleventh  and  the  twelfth,2  and  when  we  have 
made  up  the  year,  let  us  cease  [1],  In  their  case  their  horns  grew  in  the 
twelfth  month.  Whether  by  faith,  or  by  lack  of  faith — that  is,  those  which 
have  no  horns — both  indeed  were  prosperous,  those  which  gained  horns 
and  those  which  won  strength.  He  who  ceases  after  ten  months 3 is  pros- 
perous, and  he  who  ceases  after  twelve  also,  if  he  knows  thus.  They  go  by 
their  feet,  and  he  who  goes  by  his  foot  attains  (what  he  seeks).  The 
Ayana  is  successful,  and  therefore  is  it  productive  of  cows, 
vii.  5.  3.  They4  perform  the  Prsthas  in  the  first  month,  they  perform  them 
in  the  middle  month,  they  perform  them  in  the  last  month.  They  say,  ‘ In 
the  case  of  a cow  which  they  milk  thrice  a day,  she  yields  sparingly  at  the 
latter  two  milkings ; 6 how  then  can  she  be  milked  who  is  twelve  times 
milked  ? ’ Having  made  up  the  year,  they  should  perform  the  Prsthas  once 
in  the  last  month  ; verily  the  sacrificers  win  the  sacrifice  and  cattle.  It  is 
an  ocean  [1]  without  a near  or  a further  shore  that  they  enter  upon  who 
perform  the  year  (rite).  If  they  employ  the  Brhat  and  the  Rathantara 
Samans,  it  would  be  as  if  they  were  to  provide  a boat  in  the  middle  of  the 
ocean.  Going  continuously  with  the  Brhat  and  the  Rathantara  they 
obtain  support.  The  union6  is  milked  for  all  desires ; thus  the  sacrificers 
obtain  all  desires. 

vii.  5.  4.  The7  Res  are  the  same.  The  Res  are  the  world  of  men;  verily 
they  leave  not  the  world  of  man.  There  are  different  Samans ; the  Saman 
is  the  world  of  the  gods  ; verily  they  descend  from  the  world  of  the  gods 


and  other  chapters  (see  his  Gavdm  Ayana), 
may  be  disregarded  as  wholly  groundless. 

1 Weber  conjectures  for  hat,  tvdh,  i.e.  re- 

moving the  accent  of  the  Sanhita  tva 
explained  in  the  Pada  as  hi  vai  (TPr. 
v.  13)  ; it  is  perhaps  so,  but  not  neces- 
sarily ; cf.  Ind.  Stud.  xiii.  97.  KS.  has 
tva,  but  the  passage  is  unaccented. 

2 This  usage  is  illustrated  by  Weber  {Ind.  Stud. 

xiii.  113,  n.  2)  from  KS.  xxxiii.  3 ; gB.  iv. 
5.  7.  2 ; xi.  6.  3.  5 ; xiv.  6.  9.  3 ; xii.  3.  2.  2 ; 
PB.  vi.  2.  5,  as  well  as  from  the  parallel 
passages  KS.  xxxiii.  1 ; PB.  iv.  1.  2. 

3 masu  must  be  equivalent  to  mdhsii  read  in 

the  parallel  KS.,  which  probably  should 
be  restored  in  the  text. 

4 Cf.  KS.  xxxiii.  5.  The  Prsthyas  can  be 

performed  on  three  months,  or  on  the 
last  in  the  Dvada^ha  only,  in  which 


case  the  other  months  have  the  Abhi- 
plava  Sadaha  not  the  Prsthya  Sadaha. 
Cf.  APgs!  xxi.  16.  19,  20;  BgS.  xvi’.  16. 

6 Cf.  Geldner,  Ved.  Stud.  iii.  112.  If  the 
Prsthya  were  performed  each  month, 
there  would  be  twelve  milkings. 

6 sarhdhi  means,  according  to  the  comm.,  a 

cow  which  yields  milk  even  for  a strange 
calf,  or  a cow,  sakrddohyd.  There  is  also 
the  reference  to  the  Sandhi  Stotra  of 
which  the  Brhat  and  Rathantara  form 
the  parts.  Cf.  Eggeling,  SBE.  xu.  xviii, 
xix,  12. 

7 In  the  second  half  of  the  year  the  whole 

order  of  the  sacrifice  is  reversed.  The 
Jagatl  metre  begins  instead  of  theGayatri, 
the  Agrayana  commences,  instead  of 
ending ; the  Rathantara  yields  to  the 
Brhat,  &e.  See  BgS.  xvi.  17,  18. 


Vli.  5.  4 — ] 


[622 


Tlie  Gavam  Ay  ana 


to  one  world  after  another  of  men.  They  first  use  the  Jagatl,  and  the 
metres  descend  from  the  Jagatl,  the  cups  from  the  Agrayana,  the  Prsthas 
from  the  Brhat,  the  Stomas  from  the  T ray astri  115a.  Therefore  the  younger 
descends  before  an  elder.  The  Vitjvakarman  cup1  is  drawn  ; verily  by  it 
the  sacrifieers  win  all  rites.  The  cup  for  Aditi  [1]  is  drawn.  Aditi  is  this 
(earth) ; verily  they  rest  on  this  (earth).  The  one  and  the  other  are  drawn, 
for  pairing,  for  propagation.  Of  old  Prajapati  created  offspring  by  means 
of  the  ten-night  (rite) ; in  that  the  ten-night  rite  is  performed,  the  sacri- 
fieers create  offspring.  Udanka  Qaulbayana  2 has  declared  the  ten -night  rite 
to  be  the  prosperity  of  the  Sattra,  and  the  ten-night  rite  serves  for  the 
prosperity  of  the  Sattra.  Verily  also  whatever  is  done  wrongly  in  the 
earlier  days,  this  serves  to  atone  for  it. 

vii.  5.  5.  If 3 two  libations  are  offered  simultaneously,  then  one  should  per- 
form the  early  litany  in  the  advanced  part  of  the  night.  He  who  does  it 
first  wins  the  speech,  the  gods,  and  the  metres  (of  the  others).  The  strophe 
should  contain  the  word  ‘ strong  ( vrsan ) ’ ;4  verily  he  takes  Indra  away  from 
their  morning  pressing.  Or  rather  they  say,  ‘ The  strophe  at  the  beginning 
of  each  pressing  should  be  of  this  kind  ’ ; verily  he  takes  Indra  away  from 
each  of  their  pressings. 

For  entry,  for  rest,  for  the  overcoming,  of  the  Gayatrl,  of  the  Tristubh, 
of  the  Jagatl,  of  the  Anustubh,  of  the  Paiikti,  hail ! 

Entry  and  rest  are  the  metres ; verily  by  the  metres  [1],  he  takes  away 
their  metres.  One  should  recite  the  Sajanlya  hymn  ;5  one  should  recite  the 
Vihavya  hymn;6  one  should  recite  the  Kaya<jubhlya  hymn  of  Agastya.7 
This  indeed  is  so  much  as  that ; verily  he  takes  away  so  much  as  is  theirs. 
If  at  the  early  pressing  the  bowl  is  broken,  they  should  sing  verses 
addressed  to  Visnu  and  containing  the  epithet  Qipi vista.8  Whatever  in  the 


1 There  are  two  Atigrahyas,  one  the  Vi9va- 

karman  and  the  other  on  the  next  day, 
the  Aditi  Gralia. 

2 See  above,  TS.  vii.  4.  5.  4. 

3 Cf.  TS.  iii.  1.  7.  1,  2 ; KS.  xxxiv.  4 ; 5B.  iv. 

5.  10.  7 ; PB.  ix.  4.  1-18 ; 5.  1 ; 2.  9,  10, 
and  see  also  59®-  xm-  6.  1-16  ; 12.  1 ; 
K9S.  xxv.  14.  8-18  ; 12.  22  ; B9S.  xiv.  4. 

4 In  the  Prakrti  the  Pratipad  is  dpo  revatih 

ksdyathd  hi  vasvah,  RV.  x.  30.  12. 

5 That  is  RV.  ii.  12.  1 in  place  of  the  hymn, 

RV.  i.  32.  1 of  the  Niskevalya  9»stra. 

6 That  is  RV.  x.  128.  1 in  place  of  the  hymn, 

RV.  i.  89.  1 of  the  Vai<;vadeva  5astra. 

1 In  the  place  of  RV.  x.  73. 1 in  the  Marutva- 
tiya  5»stra.  Weber  points  out  that  as 
there  is  no  other  Kaya9ubhiya  than 


Ayastya’s,  RV.  i.  165,  the  addition  of  the 
name  (so  KS.,  PB.)  is  curious.  The 
comm.,  however,  admits  as  an  alternative 
explanation  the  view  that  the  hymns 
are  not  in  place  of  those  enumerated,  but 
that  each  one  should  be  recited  in  front 
of  the  ordinary  9»stra  at  the  beginning 
of  each  set  of  5astras. 

8 The  epithet  is  of  unknown  sense ; the 
comm,  makes  pyh  = pagu  ; Geldner  (Ved. 
Stud.  iii.  81  n.)  thinks  of  the  Varnana  as 
meant  (cf.  MS.  ii.  2.  13  ydt  ksodisthdm 
tat  fipivistam) ; Joh  an  n son  ( Sol/ageln  i Indicn , 
pp.  12  seq.,  followed  by  Charpentier, 
VOJ.  xxv.  427)  finds  lihga  in  fipi,  a view 
supported  vaguely  by  Nirukta,  v.  7. 


023] 


Variant  Forms  of  the  Gavdm  Ay  ana  [ — vii.  5.  6 

sacrifice  is  redundant,  is  redundant  with  regard  to  Visnu  Qipivista;  verily 
Visnu  Qipivista  places  the  redundant  in  the  redundant.  Verily  having 
obtained  the  redundant  by  the  redundant,  they  win  it.  If  it  is  broken  at 
the  midday  pressing,  they  should  make  the  Saman  have  the  Vasatkara  as 
its  finale.  The  support  of  the  sacrifice  is  the  Vasatkara;  verily  they  make 
the  Saman  obtain  support.  If  it  breaks  at  the  third  pressing,  the  same 
thing  (should  be  done). 

vii.  5.  6.  Having1  made  up  the  month  with  the  six-day  periods,2  they 
leave  out  a day,  for  they  behold  the  months  by  the  six-day  periods. 
Having  made  up  the  months  with  the  half-months,  they  leave  out  a day, 
for  they  behold  the  months  by  the  half-months.  Having  made  up  the 
months  by  the  new  moon  night,3  they  leave  out  a day,  for  they  behold  the 
months  by  the  new  moon  night.  Having  made  up  the  months  by  the  full 
moon  night,  they  leave  out  a day,  for  they  behold  the  month  by  the  full 
moon  night.  He  who  pours  (liquid)  into  a full  (vessel)  wastes  the  liquid ; 
he  who  pours  out  from  a full  (vessel)  [1]  places  breath  in  it.  In  that,  having 
made  up  the  months  with  the  full  moon  night,  they  leave  out  a day,  they 
place  breath  in  the  year,  and  the  performers  of  the  Sattra  breathe  along  it. 
If  they  did  not  leave  out  a day,  then  the  year  would  fall  asunder,  as  falls 
asunder  a skin  bag  tied  tight,4  and  they  would  be  ruined.  In  that, 
having  made  up  the  months  with  the  full  moon  night,  they  leave  out  a day, 
they  place  out-breathing  in  the  year,  and  the  performers  of  the  Sattra  breathe 
out  along  it  [2],  and  are  not  ruined.  At  the  full  moon  (the  Soma)  of  the 
gods  is  pressed.  In  that,  having  made  up  the  months  with  the  full  moon 
night,  they  leave  out  a day,  with  the  sacrifice  to  the  gods  they  go  to 
another  sacrifice.  They  cleave  asunder  the  sacrifice,  in  that  (after  perform- 
ing it)  as  a series  of  six-day  rites  they  leave  out  a day.  They  offer  an 
animal  for  Prajapati.  Prajapati  is  all  the  gods ; verily  with  the  gods  do 
they  offer  the  sacrifice.  They  leave  the  pressing  [3],  who  leave  out  the  day. 
The  Samnayya  is  the  fourth  pressing.  Because  there  is  the  Samnayya, 
they  do  not  leave  the  pressing.  They  partake  of  it  after  uttering  the  invo- 
cation, for  they  have  this  then  as  their  Soma  drink.  The  deities  who  share 
in  the  pressings  of  those  who  leave  out  the  day  go  to  their  places  ; they  offer 
the  sacrificial  cakes  in  each  of  the  pressings ; verily  they  win  the  deities 
who  share  in  the  pressing  from  their  several  places.5  (They  offer  the  cakes) 


1 Cf.  9<?S.  xiii.  20.  1-20  ; K9S.  xxiv.  7.  23,  24. 

Th  is  chapter  gives  the  U tsarginam  Ayan  a. 

2 i.  e.  five  periods  of  six  days  each  (Abhiplava 

Sadaha)  or  four  Abhiplava  Sadaha  and 
a Prsthya  Sadaha. 

8 This  section  seems  to  contemplate  the  end- 

ing of  the  month  either  with  the  new 


moon  or  the  full  moon  as  alternatives, 
showing  that  neither  the  purnimdnta  nor 
the  amanta  reckonings  was  in  exclusive 
use.  Cf.  Vedic  Index,  ii.  157,  516. 

4 The  point  is  presumably  that  the  bag  is 

tied  so  tight  that  it  bursts. 

5 Cf.  Wackemagel,  Altind.  Gramm.  11.  i.  325. 


vii.  5.  6 — ] The  Gavam  Ayana  [624 

on  eight  potsherds  at  the  early  pressing,  on  eleven  potsherds  at  the  midday 
pressing,  and  on  twelve  potsherds  at  the  third  pressing ; verily  they  obtain 
and  win  the  metres.  They  offer  an  oblation  to  the  All-gods  at  the  third 
pressing.  The  third  pressing  belongs  to  the  All-gods ; verily  they  leave  not 
the  third  pressing. 

vii.  5.  7.  The1  theologians  consider,  ‘Should  (a  day)  be  left  out,  or  should 
it  not  be  left  out  ? ’ They  say,  ‘ It  should  be  left  out.’  They  say,  ‘ It 
should  be  left  out  at  the  new  moon  and  at  the  full  moon,  for  these  two 
guide  the  sacrifice.’  ‘ These  two  must  not  be  left  out,’  they  say,  ‘ for  these 
two  determine  the  dependent2  sacrifice.’  ‘ (The  day)  should  be  left  out  on 
the  first  Vyastaka,’3  they  say,  ‘for  this  is  what  rends  the  month.’  They 
should  not  leave  out  a day  which  is  appointed4  [1].  If  they  should  leave 
out  one  which  is  appointed,  they  should  leave  it  out  on  the  seventh  day 
after  making  up  the  months  with  six-day  periods,  whatever  be  the  recur- 
rent position  which  it  occupies  in  the  course  of  the  six-day  period.5  They 
should  then  offer  to  Agni,  with  the  Yasus,  a cake  on  eight  potsherds,  to 


1 Cf.  KS.  xxxiii.  7 ; there  is  a vaguely  similar 

chapter  in  PB.  iv.  10  (cf.  Anupada  Sutra, 
vii.  11),  where  the  omission  is  decided 
on,  by  the  analogy  of  a bladder  which  is 
too  tightly  distended.  Cf.  B£S.  xvii.  22  ; 
ApQS.  xxi.  24,  25. 

2 The  new  and  the  full  moon  are  important 

not  merely  for  the  great  sacrifices  named 
from  them,  but  also  for  the  sacrifices 
which  form  minor  portions  of  the  Gavam 
Ayana  and  so  cannot  be  left  out,  accord- 
ing to  this  view.  For  the  importance  of 
the  new  and  full  moon  cf.  TS.  ii.  5.  6.  5. 

3 The  Vyastaka  is  defined  by  the  comm,  as 

the  first  day  of  the  dark  half  of  the 
month,  for  which  he  cites  TB.  i.  8.  10.  2, 
where  the  Paurnamasi  and  the  Vyastaka 
are  contrasted;  cf.  Ap<pS.  xviii.  22.  14. 
The  epithet  prathama,  he  explains  because 
the  dark  half  of  the  month  comes  first, 

i.  e.  reckoning  the  month  as  ending  with 
full  moon,  the  day  omitted  being  the 
first  of  the  month  (cf.  Weber,  Naxatra, 

ii.  345,  n.  4).  Bhask.  says  it  is  the  eighth 
day  of  the  dark  half,  and  this  accords 
with  astaka.  The  term  is  curious  and 
the  exact  origin  uncertain,  esa  in  this 
passage  is  a case  of  the  usual  attraction 
to  this  pred.  and  masah  is  gon.  not  nom. 
as  the  comm,  takes  it,  according  to  the 
account ; cf.  Weber,  Ind.  Stud.  xiii.  94,  95. 

* L e.  according  to  Sayana  such  a day  as  the 


Mahavrata  or  Visuvant  which  has  special 
rites  appointed  for  it.  The  comm,  offers 
another  version  of  the  text,  reading  the 
previous  clause  with  the  words  nadistam 
ut  srjeyuh.  Since  the  month  would  be 
mutilated  by  omitting  such  a day,  they 
should  not  do  so,  but  this  gives  no  real 
force  to  adistam. 

6 The  comm,  explains  this  passage  to  mean 
that  if  they  wish  to  omit  a specified  day, 
they  should  omit  a day  such  as  occurs 
in  the  recurrent  middle  of  the  six-day 
period,  not  the  Visuvant  or  Mahavrata. 
It  is  impossible  to  get  any  very  satis- 
factory sense  out  of  this.  His  idea  may 
have  been  that  if  the  day  to  be  left  out 
is  a Jyotis  day  (being  the  first  of  an  Abhi- 
plava  Sadaha),  then  that  day  is  left  out 
in  each  case  from  the  beginning  of  the 
next  month,  and  so  presumably  if  any 
other  day  were  taken,  the  same  day  would 
be  omitted.  Ap^S.  xxi.  25.  2-4  recognizes 
the  omission  of  five  Jyotis  days  before  tiie 
Visuvant,  and  after  it  of  four  Trayastrifnja 
days  (being  the  beginning  of  reversed 
Prsthyas)  and  a Jyotis  in  the  twelfth  or 
Sambharya  month,  which  begins  with 
two  Abhiplavas  reversed.  The  comm, 
thinks  yddffam  is  equivalent  to  yadrfe,  but 
the  latter  is  possible  sense,  ‘on  what- 
ever day  of  recurrence  ( parydpldva ) in 
the  middle.’  KS.  has  the  same  text  but 


625] 


The  Utsarginam  Ay  ana 


[ — vii.  5.  8 


Indra  curds,  to  Indra  with  the  Maruts  a cake  on  eleven  potsherds,  to  the 
All-gods  a cake  on  twelve  potsherds.  The  early  pressing1  belongs  to  Agni 
with  the  Vasus;  in  that  they  offer  to  Agni  with  the  Yasus  a cake  on 
eight  potsherds,  they  make  the  god  share  in  it  [2],  and  they  approach  the 
pressing  with  eight.  In  that  the  curds  belong  to  Indra,  they  do  not  shut 
out  Indra  from  a share.  The  midday  pressing  belongs  to  Indra  with  the 
Maruts.  In  that  they  offer  to  Indra  with  the  Maruts  a cake  on  eleven 
potsherds,  they  make  the  god  share  in  it,  and  they  approach  the  pressing 
with  eleven  [3].  The  third  pressing  belongs  to  the  All-gods  with 
the  Rbhus.  In  that  they  offer  to  the  All-gods  a cake  on  twelve  pot- 
sherds, they  make  the  gods  share  in  it,  and  they  approach  the  pressing  with 
twelve.  They  offer  a beast  to  Prajapati — Prajapati  is  the  sacrifice — that  the 
sacrifice  may  not  be  abandoned.  For  six  months  (as  they  go)  hence2  the 
Brahman’s  Saman  should  be  the  ‘ victorious’.3  The  ‘ victorious’  is  the  holy 
power  (Brahman) ; verily  they  go  winning  the  world  of  heaven  by  the  holy 
power  (Brahman) ; for  the  world  of  heaven  is  as  it  were  opposite  from  hence. 
When  they  come  thence  the  Brahman’s  Saman  for  six  months  should  be 4 
‘ O Indra,  bear  us  strength,  as  a father  to  his  sons.  Guide  us,  0 thou  that 
art  much  invoked,  on  our  path.  Living,  may  we  attain  the  light.’  The 
light  is  this  world,  the  light  is  offspring ; verily  they  come,  gazing  on  this 
world  by  repeating  the  verse. 

vii.  5.  8.  When5  the  gods  had  come  to  the  end,  their  power  and  strength 


adds  iH  after  sampadyata  : it  would  be 
interesting  to  know  how  the  editor  con- 
strues it.  Bhaskara’s  view  seems  to  be  : 
nddistam  lit  srjeyuh  is  1 where  once  any  day 
is  omitted,  then  they  should  not  omit  it 
for  the  second  time  ’.  Then  if  a day  is 
omitted  (as  a Soma  day) , being  the  day  in 
the  middle  of  a set  of  six  in  the  series 
( paryavrttau  vartamandydni)  on  which  the 
astami  falls,  it  is  not  to  be  omitted  again, 
but  the  day  to  be  omitted  must  be  a 
different  one,  being  the  first  in  the  next 
set  of  six.  Possibly  the  sense  is  that  the 
astami  is  not  to  be  adopted,  but  instead 
the  first  day  of  each  month,  after  the 
first ; adistam  is  so  vague  as  to  render  no 
sense  certain. 

1 Cf.  Bloomfield,  JAOS.  xvi.  10,  for  the  metres 
and  the  pressings. 

3 To  the  heavenly  world. 

3 The  Abhivarta  (as  it  is  usually  spelled)  of 
the  Samaveda  is  based  normally  on  RY. 
viii.  88.  1 ; see  SV.  i.  236  ; ii.  35  ; Geya 
Gana,  vi.  1.  34 ; fjha  Gana,  vi.  2.  14  ; 

43  [h,  o.s.  19] 


above,  TS.  vii.  5. 1,  p.  620,  n.  6.  The  Brah- 
man’s Saman  is  one  sung  in  correspon- 
dence to  verses  recited  by  the  Brahman 
priest  or  the  Brahmanacchansin  (cf. 
Weber,  IncL  Stud.  x.  24,  25,  104,  109). 
It  forms  the  third  Prstha  Stotra  of  the 
midday  pressing,  corresponding  to  the 
9»stra  of  the  Brahmanacchansin  (cf. 
Eggeling,  SBE.  xli.  xvi  ; xliii.  154). 

* RV.  vii.  32.  26 ; AV.  xviii.  3.  67  ; xx.  79. 1 ; 
SV.  i.  259  ; ii.  806,  all  of  which,  with 
KS.  xxxiii.  7,  have  no,  not  no  as  TS. 

5 Cf.  TB.  i.  2.  6.  1-6  ; KS.  xxxiv.  5 ; 9R  iv. 
6.  9.  11  ; PB.  v.  4.  1-5.  14,  and  see  for 
the  Mahavrata,  Ap<j!S.  xxi.  16.  1-20.  8 ; 
B£S.  xvi.  20-23  ; 99S.  xvii.  6.  1,  2 ; 14. 
13-17.  19 ; K9S.  xiii.  3.  1-41 ; L9S.  iii. 
12.  1-iv.  3.  23  ; Anupada  Sutra,  vii.  10. 
The  chapter  deals  with  one  or  two  points 
in  connexion  with  the  Mahavrata 
Samans ; cf.  Friedlander’s  ed.  of  the 
Qankhdyana  Aranyaka,  p.  37,  and  for  the 
Mahavrata,  Keith,  Qankhdyana  Aranyaka, 
pp.  viii-xi,  72-85. 


vii.  5.  8 — ] 


[626 


Hie  Gavam  Ay  ana 

departed.  They  won  them  again  by  the  Kro^a  (Saman),1  and  that  is  why 
the  Kro<ja  has  the  name.  In  that  they  sing  the  Kroija  at  the  end  of  the  pit,  they 
win  power  and  strength  at  the  end  of  the  sacrifice.  They  sing  the  Sattra- 
syarddhi  (Saman)2  at  the  end  of  the  Ahavanlya;  verily,  making  Agni  a wit- 
ness, they  advance  to  prosperity.  They  sing  the  Prajapater  Hrdaya  3 within 
the  shed;  verily  they  win  his  favour.  They  sing  the  Qloka  (Saman)4  in  front  of 
the  Sadas  [1],  the  Anu^loka  (Saman)  behind  ; verily  fame  is  their  portion  at 
the  end  of  the  sacrifice.  The  Adhvaryu5 6  sings  nine  (verses).  Nine  are  the 
breaths  in  man ; verily  he  places  breaths  in  the  sacrificers.  All  of  them 
are  addressed  to  Indra;  verily  he  places  power  ( indriya ) in  the  breaths. 
He  sings  without  thePratihara.0  Therefore  a man  can  contract  all  the  other 
members  (of  the  body)  except  the  head,  but  the  head  not.  The  Rathantara 
(Saman)7  has  the  Pancada9a  (Stoma) ; verily  they  win  power.  The  Brhat8 
has  the  Saptada9a  [2],  for  the  winning  of  food  ; verily  also  they  are  propa- 
gated by  it.  The  Bhadra  (Saman) 9 has  the  Ekavir^a  (Stoma)  with  Dvipada 
verses,  for  support.  The  wives  (of  the  sacrificers)  sing,  for  offspring,  for  pro- 
pagation. Prajapati  created  offspring;  he  desired,  ‘ May  I gain  the  kingship 
over  them.’  He  obtained  the  kingship  over  them  by  the  Rajana  (Saman), 10 
and  that  is  why  the  Rajana  has  the  name.  In  that  there  is  the  Rajana,  the 
sacrificers  obtain  the  kingship  over  offspring.  It  has  the  Paiicavif^a  (Stoma), 
to  win  Prajapati  [3].  They  sing  five  (verses)  standing  ; verily  they  win  the 
world  of  the  gods ; five  sitting ; verily  they  win  the  world  of  men.  These  come 
to  ten  ; the  Viraj  is  of  ten  syllables,  the  Viraj  is  food  ; verily  they  win  food 
by  the  Viraj.  In  five  places  they  sing  sitting  down;  there  are  five 
quarters ; verily  they  rest  on  the  quarters.  They  come  up  each  before  one 
verse  has  been  sung  ;u  verily  they  bear  food  from  the  quarters.  The 
Udgatr  sings  these  (verses) ; verily  having  borne  food  from  the  quarters  [4] 
they  place  glory  in  themselves.  Therefore  one  breath  protects  all  the 
limbs.  Therefore,  just  as  a bird  about  to  fly  upwards  raises  its  head  aloft, 
so  the  sacrificers  are  highest  among  people.  The  Udgatr  mounts  a throne ; 12 


1 For  this  Saman  cf.  PB.  xiii.  5.  3 ; SV.  i.  570  ; 

ii.  363. 

2 For  this  Saman  cf.  PB.  v.  4.  7 with  comm. ; 

SV.  Aranya  Gana,  iv.  1.  4. 

3 For  this  Saman  cf.  PB.  v.  4.  4 ; SV.  Aranya 

Gana,  v.  2.  15. 

4 See  PB.  v.  4. 10 ; SV.  Geya  Gana,  xii.  1. 1,3. 

5 For  this  cf.  PB.  v.  6.  2 seq. 

6 That  is,  omitting  the  usual  fourth  part  of 

the  Saman,  the  Pratihara;  see  Hille- 
brandt,  RituaUitteralur,  pp.  100,  104,  n.  23. 

7 See  PB.  ii.  4-6  ; SV.  Uhya  Gana,  i.  1.  1 ; 

Eggeling,  SBE.  xli.  xiv,  xv. 


8 See  PB.  ii.  7-13  ; SV.  Uhya  Gana,  i.  1.  2. 

9 See  PB.  xv.  12.  6 ; SV.  Aranya  Gana,  iii. 

1.  21.  The  Stotriya  is  RV.  x.  157.  1 seq. 
(Uhya  Gana,  i.  1.  20)  which  is  a triad  of 
verses  with  two  Padas  only,  explaining 
the  reference  here. 

10  See  PB.  v.  2.  6 ; SV.  Aranya  Gana,  iv.  2. 19. 

The  Stotriya  is  RV.  x.  120. 1 (Uhya  Gana, 
ii.  2.  11). 

11  Practically  an  instr.  absolute ; cf.  p.  495, 

n.  3. 

12  See  Vedic  Index,  i.  71,  72. 


627] 


[ — vii.  5.  9 


The  Mahdvrata  Day 


verily  they  attain  rule.  The  Hotr  (mounts)  a swing;  verily  they  mount 
the  back  of  the  firmament.  The  Adhvaryu  (mounts)  two  mats ; verily  they 
reach  the  surface  of  the  ruddy  one.  So  many  indeed  are  the  worlds,  and 
in  them  in  order  they  find  support.  Then  the  sacrificers  make  thus 
a bridge  to  mount, 1 for  the  gaining  of  the  world  of  heaven, 
vii.  5.  9.  By  2 means  of  the  Arkya  (Saman)3  Prajapati  created  offspring  in 
thousands.  From4  them  by  means  of  the  Ilamda  (Saman) 5 he  took  away 
the  food  they  had  gathered.  In  that  there  is  the  Arkya,  the  sacrificers 
create  offspring ; in  that  there  is  the  Ilamda,  they  take  away  from  the 
offspring  which  has  been  created  the  food  they  have  gathered.  Therefore, 
in  whatever  year  the  Sattra  is  performed,  the  offspring  are  hungry  in 
that  year,  for  they  take  their  food  and  strength  ; in  whatever  year  the 
Sattra  is  imperfect,  the  offspring  are  not  hungry  in  that  year  [1]  ; for  they 
take  not  their  food  and  strength.  They  raise  a loud  noise.  As  men  being 
freed  from  bonds  cry  aloud,  so  the  sacrificers  freed  from  the  bonds  of 
the  gods  cry  aloud,  placing  food  and  strength  in  themselves.  The  lute 6 
has  a hundred  strings.  Man  is  of  a hundred  (years)  of  age,7  and  of  a 
hundredfold  strength ; verily  they  find  support  in  age  and  strength.  They 
run  a race,8  to  win  what  has  not  yet  been  won.  They  beat  drums ; 9 the 
voice  of  the  drum  is  the  highest  (form  of)  speech;  verily  they  win  the 
highest  (form  of)  speech.  They  beat  the  earth-drum ; verily  they  win 
that  speech  which  has  entered  this  (earth) ; verily  also  they  conquer  the 
earth.  All  (forms  of)  speech  they  utter,  to  gain  all  (forms  of  speech). 
Two  strive  on  a dry  hide,  to  gain  strength.  One  reviles,  another  extols. 
He  who  reviles  purifies  them,  he  who  extols  places  food  in  them  after 
they  are  purified.  They  win  by  the  first  months  what  is  done  by  the 
Rsis  and  by  the  gods ; in  that  the  Bhutechad  Samans 10  are  used,  both 
are  gained.  Those  who  perform  the  year  rite  lose  their  virility.  There 


1 Cf.  akramanaih  ‘steps’,  in  JUB.  i.  3.  2. 
Its  use  is,  however,  predominantly 
metaphorical. 

- For  the  parallel  passagesseeTS.  vii.  5._8,  n.  5. 

» The  text  is  RV.  ix.  101.  7 ; SV.  Aranya 
Grin  a,  i.  2.  8. 

4 The  comm,  renders  this  as  dat.  ‘ for  their 
sake  ’.  But  the  result  is  that  he  finds  it 

necessary  to  supply  below  the  idea  that 
the  people  ( prajds ) starving  come  to  the 
sacrificers  and  get  food,  which  is  quite 
illegitimate. 

6  See  PB.  v.  3;  SY.  Aranya  Gana,  v.  1.  2. 
The  Stotriya  is  RV.  x.  140.  1. 

6 For  this  cf.  AA.  v.  1.  4 with  Keith’s  note. 

7 See  especially  Lanman,  Sanskrit  Reader, 


p.  384 ; Weber,  Ind.  Stud.  xvii.  500 ; 
Vedic  Index,  ii.  175,  176. 

8 This  race  should  be  compared  with  that 

which  lies  at  the  bottom  of  the  Vajapeya 
ritual  ; see  Weber,  Tiber  den  Vajapeya, 
pp.  5 seq.  ; Eggeling,  SBE.  xli.  xxiv ; 
Hillebrandt,  Ved.  Myth.  i.  247. 

9 For  all  the  following  cf.  Hillebrandt,  Rom. 

Forsch.  v.  299  seq.,  and  Keith,  (jankhdyana 
Aranyaka,  pp.  72-85 ; notes  on  AA.  v.  1.  5 ; 
JRAS.  1909,  p.  205. 

10  Bhutechad  is  the  name  of  AV.  xx.  135. 
11-13.  For  these  Samans  cf.  AB.  vi.  36. 
1,  2 ; KB.  xxx.  5 ; £A.  i.  4 (with  Fried- 
lander’s  note,  p.  37,  n.  1). 


vii.  5.  9 — ] The  Horse  Sacrifice  [628 

are  a pair 1 united  within  the  sacrificial  ground ; verily  they  lose  not 
virility. 

vii.  5.  10.  They 2 pierce  the  hide ; verily  they  remove  the  sin  of  the 
(sacrificers).  ‘ Do  not  miss,  do  not  pierce  through  he  says ; verily  they 
now  remove  their  sin.  Slave  girls  dance  round  the  Marjallya  fire  with 
water-pots  on  their  heads,  beating  the  ground  with  their  feet,  and  singing 
‘ This  is  honey.’  Honey  indeed  is  the  chiefest  food  of  the  gods ; verily 
they  win  the  chiefest  food.  They  beat  the  ground  with  their  feet ; verily 
they  endow  the  (sacrificers)  with  might. 


The  Horse  Sacrifice  ( continued ) 


vii.  5.  11.  To3  earth  hail ! 

To  the  atmosphere  hail ! 

To  the  sky  hail ! 

To  that  which  will  stream  together 4 hail ! 
To  that  which  is  streaming  together  hail ! 
To  that  which  hath  streamed  together  hail ! 
To  that  which  will  cloud  hail ! 

To  that  which  cloudeth  hail ! 

To  that  which  hath  been  clouded  hail ! 

To  cloud  hail ! 

To  mist  hail ! 

To  storm  hail ! 

To  freezing 5 hail ! 

To  springing  hail ! 

To  that  which  will  lighten  hail ! 


1 mithunau  merely  refers  probably  to  one  pair 

(as  clearly  in  Ap£S.  xxi.  17.  19  only  one 
pair,  a Magadha  and  a Punjcali  is  meant). 
Cf.  perhaps  dva  mithund  in  RV.  x.  17.  2 
as  interpreted  by  Yaska,  Nirukta,  xii.  10, 
but  see  Lanman,  Sanskrit  Reader,  p.  381. 
Baudli.  has  only  samvartete mithunau  with- 
out further  explanation.  KS.  xxxiv.  5 
has  the  plural  caranti,  meaning  the  per- 
formers. Von  Schroeder  ( Mysterium  und 
Mimus,  p.  162)  thinks  the  actors  were 
a Brahmaearin  and  a Puh^call,  but  see 
Oldenberg,  GGA.  1909,  p.  77,  and  Keith, 
JR  AS.  1909,  p.  205. 

2 This  chapter  describes  the  dance  of  the 

maidens  round  the  fire  with  water-pots, 

and  the  shooting  of  arrows  into,  but  not 

so  as  to  go  right  through,  a skin.  See 
KS.  xxxiv.  5 ; PB.  v.  6.  15  ; AA.  v.  1.  1 ; 
<?9S.  xvii.  14.  13-17.  9;  K£S.  xiii.  3. 


10-14,  19-4.  1 ; L£S.  iv.  3. 17-23 ; Ap^S. 
xxi.  19.  12-20.  8 ; BQS.  xvi.  22,  23  where 
the  verses  idatn  madhu  are  given  at  length. 
Cf.  Wackernagel,  Altind.  Gram.  ii.  i.  325. 

3 This  section  with  the  following  gives 

certain  formulae  for  the  Aijvamedha.  Cf. 
KSAijvamedha,  v.  2 ; VS.  xxii.  26 ; TB. 
iii.  8.  18.  4,  where  the  section  is  briefly 
referred  to.  It  accompanies  the  Anna- 
lioma  ; see  Ap^S.  xx.  12.  5 ; B^S.  xv.  20. 

4 The  comm,  here  explains  samplava  as  dhu- 

majyotihsalilamarutam  samnipdtah  ( = ife- 
ghaduta,  i.  4).  Viplu  below  has  the  pre- 
cisely opposite  sense.  Bhask.  has  sarii- 
plavanam  as  varsartham  upakr amah,  and  be- 
low meghanam  apy  uparamah  and  prafipakah 
for  samplavah  and  viplavah  respectively. 

6 The  comm.’s  version  of  prasaca  and  praca- 
laka  is  followed.  But  the  latter  is  of 
doubtful  sense. 


629]  The  Horse  Sacrifice  [ — vii.  5. 12 

To  that  which  lighteneth  hail ! 

To  that  which  lighteneth  together  hail ! 

To  that  which  will  thunder  hail ! 

To  that  which  thundereth  hail ! 

To  that  which  thundereth  terribly  hail ! 

To  that  which  will  rain  hail ! 

To  that  which  raineth  hail ! 

To  that  which  raineth  around  hail ! 

To  that  which  raineth  about  hail  ! 

To  that  which  raineth  together  hail ! [1] 

To  that  which  raineth  along  hail ! 

To  that  which  will  sprinkle  hail ! 

To  that  which  sprinkleth  hail ! 

To  that  which  is  sprinkled  hail ! 

To  that  which  will  warm  hail ! 

To  that  which  warmeth  hail  ! 

To  that  which  warmeth  around  hail ! 

To  that  which  will  cease  hail ! 

To  that  which  ceaseth  hail ! 

To  that  which  hath  ceased  hail ! 

To  that  which  will  stream  away  hail ! 

To  that  which  streameth  away  hail ! 

To  that  which  hath  streamed  away  hail ! 

To  that  which  will  burn  hail ! 

To  that  which  burneth  hail ! 

To  that  which  burneth  terribly  hail ! 

To  the  Rc  verses  hail ! 

To  the  Yajus  verses  hail ! 

To  the  Samans  hail ! 

To  the  Angirases  ’ hail ! 

To  the  Vedas  hail ! 

To  the  Gathas  hail ! 

To  the  Narafansis  hail ! 

To  the  Raibhls  hail ! 

To  all  hail  ! 

vii.  5.  12.  To1  2 the  toothed  hail ! 

To  the  toothless  hail  ! 

To  the  breathing  hail ! 

1 Here  clearly  a reference  to  the  tests  which 

in  their  present  form  are  styled  the 
Atharvaveda.  For  this  and  the  next 
terms  see  Vedic  Index,  i.  445,  446  ; ii.  227. 

2 This  chapter  contains  further  formulae  of 


the  same  type  as  the  preceding  for  the 
yarlrahoma.  See  KSA9vamedha,  v.  3, 
and  TB.  iii.  8.  18.  4 ; Ap£S.  xx.  12.  5 ; 
BgS.  xv.  19. 


vii.  5.  12 — ] 


The  Horse  Sacrifice 


[630 


To  that  which  hath  not  breath  hail ! 

To  that  which  hath  a face  hail ! 

To  the  faceless  hail ! 

To  that  which  hath  a nose  hail ! 

To  the  noseless  hail ! 

To  that  which  hath  eyes  hail ! 

To  the  eyeless  hail ! 

To  that  which  hath  ears  hail ! 

To  the  earless  hail ! 

To  that  which  hath  a head  hail ! 

To  the  headless  hail ! 

To  that  which  hath  feet  hail ! 

To  the  footless  hail ! 

To  that  which  breath eth  hail! 

To  that  which  breatheth  not  hail ! 

To  that  which  speaketh  hail ! 

To  the  speechless  hail ! 

To  that  which  seeth  hail ! 

To  that  which  seeth  not  hail ! 

To  that  which  heareth  hail ! 

To  that  which  heareth  not  hail ! 

To  that  which  hath  a mind  hail ! [1] 

To  the  mindless  hail ! 

To  that  which  hath  seed  hail ! 

To  the  seedless  hail ! 

To  offspring  hail ! 

To  begetting  hail ! 

To  that  which  hath  hair  hail ! 

To  the  hairless  hail ! 

To  skin  hail ! 

To  the  skinless  hail ! 

To  that  which  hath  a hide 1 hail ! 

To  the  hideless  hail ! 

To  that  which  hath  blood  hail ! 

To  the  bloodless  hail ! 

To  that  which  hath  flesh  hail ! 

To  the  fleshless  hail ! 

To  sinews  hail ! 

To  that  which  hath  no  sinews  hail ! 

To  that  which  hath  bones  hail  ! 

To  the  boneless  hail ! 

1 tvace  is  quite  natural  though  tvakkdya  might  be  expected.  But  it  is  supported  by  sndvabhyah 
and  dimane  below. 


631]  The  Placing  of  the  Enclosing-sticks  [ — vii.  5. 15 

To  that  which  hath  marrow  hail ! 

To  the  marrowless  hail ! 

To  that  which  hath  limbs  hail ! 

To  the  limbless  hail ! 

To  the  trunk 1 hail ! 

To  the  trunkless  hail ! 

vii.  5.  13.  Who2  yoketh  thee?3  Let  him  yoke  thee.  Let  Visnu  yoke  thee,  for 
the  prosperity  of  this  sacrifice,  for  my  pre-eminence,  for  N.  N.’s  pleasure ; for 
life  thee,  for  expiration  thee,  for  inspiration  thee,  for  cross-breathing  thee, 
for  dawning  thee,  for  wealth  thee,  for  prosperity  thee,  for  sound  thee, 
for  nourishing  thee,  for  calling  from  afar  thee,  for  falling 4 thee  (I  yoke). 

vii.  5.  14.  To5  Agni,  of  the  Gayatrl  (metre),  the  Trivrt  (Stoma),  the 
Rathantara  (Saman),  the  spring  (season),  (offering  is  made)  on  eight 
potsherds.  To  Indra,  of  the  Tristubh  (metre),  the  Pahcada^a  (Stoma), 
the  Brhat  (Saman),  the  summer  (season),  (offering  is  made)  on  eleven 
potsherds.  To  the  All-gods  of  the  Jagati  (metre),  the  Saptada9a  (Stoma), 
the  Vairupa  (Saman),  the  rainy  (season),  (offering  is  made)  on  twelve 
potsherds.  To  Mitra  and  Varuna,  of  the  Anustubh  (metre),  the  Ekavifuja 
(Stoma),  the  Vairaja  (Saman),  the  autumn  (season),  curds.6  To  Brhaspati, 
of  the  Pankti  (metre),  the  Trinava  (Stoma),  the  Qakvara  (Saman),  the 
winter  (season),  an  oblation  (is  made).  To  Savitr,  of  the  Atichandas 
(metre),  the  Trayastrin^a  (Stoma),  the  Raivata  (Saman),  the  cool  (season), 
(offering  is  made)  on  twelve  potsherds.  To  Aditi,  as  Visnu’s  consort,  an 
oblation  (is  made).  To  Agni  Vai^vanara  (offering  is  made)  on  twelve 
potsherds.  To  Anumati  an  oblation  (is  made).  To  Ka  (offering  is  made) 
on  one  potsherd. 

vii.  5.  15.  Now7  for  the  fire  which  is  produced  on  the  fire-altar  and  for 
Soma,  the  king,  the  beast  for  Agni  and  Soma  is  the  guest-offering.  Again 
the  fire  which  is  piled  up  is  cruel,  and  if  one  were  not  to  cast  upon  the 
fire  which  has  been  piled  up  these  oblations,  the  cruel  fire  would  spring 


1 atman  is  as  usual  doubtful  in  sense,  but  the 

‘ trunk  ’ is  the  natural  meaning  as  part 
of  the  body  and  contrasted  with  the 
angas. 

2 This  chapter  contains  the  Mantras  accom- 

panying the  placing  of  the  Paridhis. 

Cf.  KSA9vamedha,  v.  9 ; TB.  iii.  8. 18.  4 ; 
Ap£S.  xx.  9.  4 ; B9S.  xv.  17. 

5  The  comm,  takes  Ka  as  Prajapati,  and 

makes  the  three  sentences  apply  to  the 
three  Paridhis.  But  clearly  one  Mantra 

alone  is  meant  and  ApfS.  I c.  seems  to 


take  the  passage  thus. 

4 sarvaduhkhanivrtti  according  to  the  comm. 

6  Cf.  KSA9vamedha,  v.  10 ; MS.  iii.  15.  10  ; 
VS.  xxix.  60.  For  the  Brahmana  see 
TS.  vii.  5.  15  ; 9B.  ix.  4.  3. 11 ; the  verses 
accompany  a set  of  ten  oblations  to  the 
various  deities  ; see  Ap^S.  xx.  9.  2.  Cf. 
also  KB.  xix.  5 ; 99S.  ix.  27.  1. 

6 payasya  is  according  to  the  comm,  payasi 

bhavd  drniksa. 

7 The  ten  oblations  in  chapter  14  are  here 

explained,  and  justified. 


[632 


vii.  5.  15 — ] The  Horse  Sacrifice 

up  in  wrath,  and  injure  the  offspring  and  cattle  of  the  sacrificer.  In 
that  he  casts  the  oblations  on  the  fire  which  has  been  piled  up,  he  appeases 
it  with  its  own  portion,  and  the  cruel  fire  [1]  does  not  spring  up  in 
wrath  and  injure  his  offspring  and  cattle.  There  are  ten  oblations.  Nine 
are  the  breaths  in  man,  and  the  navel  is  the  tenth;  verily  he  places  breaths  in 
the  sacrificer.  Again  the  Viraj  is  of  ten  syllables  ; the  Viraj  is  food ; verily 
he  finds  support  in  the  Viraj  as  food.  ‘It  must  be  piled  with  the  seasons, 
the  metres,  the  Stomas,  and  the  Prsthas  they  say.  In  that  he  casts  these 
oblations,  he  piles  it  with  the  seasons,  the  metres,  the  Stomas,  and  the 
Prsthas.  ‘ The  quarters  can  he  won  by  one  who  has  pressed  the  Soma 
they  say  [2].  In  that  he  casts  these  oblations,  (it  is)  for  the  winning  of  the 
quarters.1  The  gods  made  Indra  sacrifice  with  it,  and  therefore  is  it 
Indra’s  pressing;  men  made  Manu  sacrifice  with  it,  and  therefore  is 
it  Manu’s  pressing.  As  Indra  among  the  gods,  as  Manu  among  men, 
becomes  he  who  knowing  thus  sacrifices  with  this  sacrifice.  The  Puronu- 
vakyas  contain  the  word  ‘ quarter  ’,2  for  the  conquest  of  the  quarters. 

vii.  5.  16.  a Who 3 is  the  sole  lord  of  the  world, 

Which  breatheth  and  winketh,  through  his  greatness, 

Who  is  the  lord  of  biped  and  of  quadruped  here, 

Who  is  the  god  whom  we  are  to  worship  with  oblation?4 * 
b Thou  art  taken  with  a foundation.  I take  thee  dear  to  Prajapati. 
Of  thee  the  sky  is  the  greatness,  the  Naksatras  the  form,  the  sun  the 
splendour  ; to  his  greatness,  to  Prajapati,  thee  (I  offer).  Hail ! 
vii.  5.  17.  a He 6 who  is  the  giver  of  soul,  the  giver  of  strength, 

On  whose  instruction  all,  on  whose  (instruction)  the  gods  depend. 
Whose  shadow  is  immortality,  whose  shadow  is  death  ; 

Who  is  the  god  whom  we  are  to  worship  with  oblation  ? 6 
b Thou  art  taken  with  a foundation.  I take  thee  dear  to  Prajapati. 
Of  thee  the  earth  is  the  greatness,  the  plants  and  trees  the  form,  the  fire 
the  splendour ; to  his  greatness,  to  Prajapati,  thee  (I  offer).  Hail ! 


1 The  ten  quarters  are  no  doubt  the  usual 

four,  the  four  intermediate  quarters,  and 
the  urdhvd  and  adho  dif ; cf.  Vedic  Index, 
i.  365,  366. 

2 See  above,  TS.  iv.  4.  12. 

3 This  and  the  following  chapter  are  the  so- 

called  Mahimakhyagraha  Mantras.  Cf. 
KSA^vamedlia,  v.  13 ; MS.  iii.  12.  17  ; 

VS.  xxiii.  3,  and  see  TB.  iii.  8.  18.  5 ; 9, 
10  ; 9®-  x'n-  5-  3.  7 ; Ap9S.  xx.  12.  6 ; 
13.  2 ; K9S.  xx.  5.  2 ; B9S.  xv.  31. 

* This  verse  is  RV.  x.  121.  3 and  is  found 


often  elsewhere  with  variants,  for  which 
see  Whitney’s  notes  on  AV.  iv.  2.  1 and 
2,  where  references  are  given  to  the  dis- 
cussion of  the  hymn,  and  see  above, 
TS.  iv.  1.  8. 

5 This  is  the  second  Mahiman  Graha  Mantra. 
It  is  not  specially  rubricated  in  the  9®- 
or  K9S.  but  it  is  mentioned  with  the 
first  in  the  passages  of  the  TB.  and 
Ap9S.  and  B9S.  above  cited. 

8 For  the  verse  see  RV.  x.  121.  2;  AV.  iv. 
2.  1 ; VS.  xxv.  13;  MS.  ii.  13.  23. 


633]  The  Annahomci  [ — vii.  5.  19 

vii.  5.  18.  In  1 the  priesthood  may  a Brahmana  be  born  of  spiritual  glory.  In 
this  kingdom  may  a prince  be  born,  an  archer,  a hero,  and  a great  car- 
fighter  ; a milk  cow  ; a draught  ox ; a swift  racer ; a prolific 2 woman  ; 
a victorious  warrior  ; a youth  fit  for  the  assembly.3  To  this  sacrificer  be 
a hero  born.  May  Parjanya  rain  for  us  whensoever  we  desire.  May 
our  plants  ripen  with  fruit.  May  union  and  peace  4 * be  ours, 
vii.  5.  19.  a The6  steed  hath  come  to  the  earth ; the  strong  steed  hath  made  Agni 
his  yoke-fellow. 

The  steed  hath  come  to  the  atmosphere  ; the  strong  steed  hath  made 
Vayu  his  yoke-fellow. 

The  steed  hath  come  to  the  sky ; the  strong  steed  hath  made  Surya 
his  yoke-fellow. 

b Agni  is  thy  yoke-fellow,  O steed  ; I grasp  thee ; bear  me  pros- 
perously. 

Vayu  is  thy  yoke-fellow,  O steed ; I grasp  thee ; bear  me  pros- 
perously [1], 

The  Aditya  is  thy  yoke-fellow,  O steed ; I grasp  thee ; bear  me 
prosperously. 

Thou  art  the  supporter  of  expiration  ; support  my  expiration. 

Thou  art  the  supporter  of  cross-breathing ; support  my  cross- 
breathing. 

Thou  art  the  supporter  of  inspiration  ; support  my  inspiration. 

Thou  art  the  eye  ; place  the  eye  in  me. 

Thou  art  the  ear  ; place  the  ear  in  me. 

Thou  art  life ; place  life  in  me. 


1 Cf.  KSAcjvamedha,  v.  14  ; MS.  iii.  12.  6 ; 

VS.  xxii.  22,  which  all  agree  very  closely. 

The  Mantras  are  the  Annahoma  Mantras, 
and  are  said  after  the  Ukha,  or  fire-pan, 
has  received  the  fire-sticks  ( samidh ) ; see 
Ap?S.  xx.  8.  13  ; 12.  7 ; K£S.  xx.  4.  11 ; 
M£S.  ix.  2.  2.  B£S.  xv.  37  places  them 
as  Bralimavarcasani  before  the  Svistakrt 
offering  of  the  Pa^upurodaija.  For  the 
Brahmana  explanations  see  TB.  iii.  8.  13. 
1-3;  £B.  xiii.  1.  9.  1-9. 

s For  the  sense  of  puramdhi  see  Pisehel,  Ved. 
Stud.  ii.  202  seg.  ; Geldner,  ibid.  271. 
Both  TB.  and  CB.  render  it  as  ‘ beauti- 
ful ’,  which  is  too  wide,  while  * intelli- 
gent ’ is  out  of  place. 

* sdbheya  is  as  usual  of  doubtful  sense. 
Eggeling,  SBE.  xliv.  295,  prefers  ‘ a 
blitheful  youth’,  and  this  may  be  the 
sense.  Cf.  Vedic  Index,  ii.  426,  427. 

44  [h.o.s.  19] 


4 ‘Security  of  possession’  is  Eggeling’s  version, 

which  is  quite  possible,  and  which  suits 
best  the  technical  grammar  (see  Wacker- 
nagel,  Altind.  Gramm,  u.  i.  163 seg.),  but  the 
sense  may  well  be  peace  Qcsema)  consist- 
ing in  union,  not  technically  a Dvandva 
at  all.  Cf.,  however,  Keith,  JRAS.  1912, 

pp.  1101,  1102. 

5 Cf.  KSA§vamedha,  v.  15.  The  horse  is 

addressed  in  these  Mantras,  and  they  are 
explained  in  TB.  iii.  9.  4.  8,  which  is 
rubricated  in  Ap^S.  xx.  16.  15 ; 17.  1 ; 
21.  6 for  the  going  to  the  water,  the 
addressing  of  the  horse  (as  here),  and 
the  offering  of  the  horse  and  the  tupara 
and  gomrga  respectively  ; cf.  B(!S.  xv.  5, 
24  (washing  of  horse),  34  (throwing  of 
victims  on  fire  with  mat).  Bhaskara’s 
comm,  is  missing  from  here  to  the  end. 


[634 


vii.  5.  20 — ] The  Horse  Sacrifice 

vii.  5,  20.  May1  the  seed  be  living,  Parjanya  rain,2  the  corn  be  ripened,3  the 
plants  rich  in  leaves,  this  (earth)  easy  to  walk  on,  the  fire  easy  of  approach, 
the  atmosphere  easy  to  see  through,  the  wind 4 purifying,  the  sky  easy  of 
access,  he  that  burns  yonder  kindly,  the  day  and  night  as  of  old,  the  half- 
months  of  fifteen  days,  the  months  of  thirty  days,  the  seasons  in  due 
order,  and  the  year  auspicious. 

vii.  5.  21.  To5  Agni  (offering  is  made)  on  eight  potsherds;  to  Soma  an 
oblation  ; to  Savitr  (offering)  on  eight  potsherds  ; to  Pusan  an  oblation ; to 
Rudra  an  oblation;  to  Agni  Vai^vanara  (offering)  on  eight  potsherds; 
if  he  should  not  go  to  the  wild  beast’s  lair ; to  Agni,  saviour  from  distress, 
(offering  is  made)  on  eight  potsherds;  to  Surya  milk  (is  offered);  Vayu 
receives  a share  in  the  butter  offering. 

vii.  5.  22.  To 6 Agni,  saviour  from  distress,  (offering  is  made)  on  eight 
potsherds ; to  Indra,  saviour  from  distress,  on  eleven  potsherds ; to  Mitra 
and  Varuna,  saviours  from  sin,  a milk  offering;  to  Vayu7  and  Savitr, 
saviours  from  sin,8  an  oblation ; to  the  Acjvins,  saviours  from  sin,  grain ; 
to  the  Maruts,  saviours  from  evil,  on  seven  potsherds;  to  the  All-gods, 
saviours  from  evil,  on  twelve  potsherds ; to  Anumati  an  oblation ; to  Agni, 


1 Cf.  KSA^amedha,  v.  17.  It  is  mentioned 

in  TB.  iii.  8.  18.  5,  and  the  Ap^S.  xx.  8. 
13  ; 12.  8,  rubricates  the  Mantras  as  used 
after  chapter  18  as  Annahomamantras  ; 
cf.  B9S.  xv.  26. 

2 vdrsld  here  is  not  the  periphrastic  future, 

but  it  is  one  of  the  cases  which  explain 
the  later  use,  for  which  cf.  p.  586,  n.  2 ; 
Macdonell,  Ved.  Oramm.  p.  387. 

3 pdktd  is  a case  of  the  vagueness  of  the  nom. 

formation  of  a neuter  from  a tr  base 
(Macdonell,  op.  cit.  p.  224).  KS.  has  the 
ludicrous  variant  pantha,  which  is  non- 
sense, and  shows  that  KS.  is  merely  here 
dependent  on  TS.  which  it  has  in  the 
tradition  corrupted. 

4 Here  the  reference  cannot  be  to  Soma,  and 

the  wind  must  be  alluded  to. 

6  Cf.  KSA^amedha,  v.  16.  The  ritual  is 

explained  in  TB.  iii.  9.  17.  1-5,  and  set 

out  in  Ap^!S.  xx.  12.  7 seq.  After  the 
eleventh  month  the  horse  is  tied  up  in 
a pen  of  A9vattha  wood,  and  fed  on 
yavasa.  The  offerings  described  here  are 
intended  in  case  of  several  contingencies. 
The  first  three  are  to  be  made  if  the 
horse  is  affected  by  upatapat  ‘ over-heat- 
ing’. The  fourth  if  it  is  lame.  The 


fifth  if  the  great  deity  (i.  e.  Rudra)  is 
hostilely  minded  ( abliiman ) towards  the 
horse.  The  sixth  for  the  cause  given  in 
the  text,  which  the  comm,  on  TS.  and 
on  TB.  explains  as  simply  meaning,  ‘ if 
the  horse  will  not  go  to  its  stable.’  The 
seventh  is  used  if  the  horse  thinks  of 
a mare,  and  so  are  the  eighth  and  ninth. 
Ap.  proceeds  to  give  a long  series  of 
other  Priiya9cittas.  B£S.  xv.  8 varies 
the  use,  but  especially  treats  mrgdkhare 
as  the  place  of  the  offering,  which  is 
perfectly  possible. 

G Cf.  KSA9vamedha,  v.  19,  and  see  above  TS. 
iv.  7.  15.  1-7  for  the  Mantras  which  form 
the  Yajyas  and  the  Puronuvakyas  of  the 
ten  oblations  here  mentioned,  which  are 
known  as  the  Mrgarestis  ; see  TB.  iii.  9. 
16.  4 and  Ap<?S.  xx.  23.  2-4.  B9S.  xv.  37 
calls  them  the  eight  devasuvam  havihsi, 
after  the  offering  of  the  cakes  of  the 
animal  sacrifice. 

7 vdyosdvitra  is  an  extraordinary  form  ; cf. 

Wackernagel,  Altind.  Oramm.  n.  i.  162  ; 
Weber,  Ind.  Stud.  xiii.  102. 

8 dgomuc  here  is  practically  identical  with 

enomuc  used  below,  and  rendered  ‘ evil  ’ 
for  the  sake  of  contrast. 


635]  The  Saiiinatihomas  [ — vii.  5. 24 

\ ai^vanara  on  twelve  potsherds ; to  heaven  and  earth,  saviours  from  evil,  on 

two  potsherds. 

vii.  5.  23.  To1  Agni  he  made  obeisance  ;2  to  the  earth  he  made  obeisance;  as 
Agni  with  the  earth  made  harmony,  so  for  me  may  favourable  har- 
monies be  made. 

To  Vfiyu  he  made  obeisance,  to  the  atmosphere  he  made  obeisance  ; 
as  Vayu  with  the  atmosphere  (made  harmony,  so  &c.). 

To  SQrya  he  made  obeisance,  to  the  sky  he  made  obeisance ; as  Stirya 
with  the  sky  (made  harmony,  so  &c.). 

To  the  moon  he  made  obeisance,  to  the  Naksatras  he  made  obeisance ; 
as  the  moon  with  the  Naksatras  (made  harmony,  so  &c.). 

To  Varuna  he  made  obeisance,  to  the  waters  he  made  obeisance  [1] ; 
as  Varuna  with  the  waters  (made  harmony,  so  &c.). 

To  the  Saman  he  made  obeisance,  to  the  Rc  he  made  obeisance  ; as 
the  Saman  with  the  Rc  (made  harmony,  so  &c.). 

To  the  Brahman  (caste)  he  made  obeisance,  to  the  Ksatriya  (caste)  he 
made  obeisance ; as  the  Brahman  with  the  Ksatriya  (made  harmony, 
so  &c.). 

To  the  king  he  made  obeisance,  to  the  people  he  made  obeisance ; 
as  the  king  with  the  people  (made  harmony,  so  &c.). 

To  the  chariot  he  made  obeisance,  to  the  horses  he  made  obeisance  ; 
as  the  chariot  with  the  horses  (made  harmony,  so  &c.). 

To  Prajapati  he  made  obeisance,  to  creatures  he  made  obeisance  ; as 
Prajapati  with  creatures  made  harmony,  so  for  me  may  favourable  har- 
monies be  made. 

vii.  5.  24.  a Thine 3 ancient  paths,  0 Savitr, 

That  are  extended  dustless  through  the  atmosphere, 


1 Cf.  KSAijvamedha,  v.  20.  These  Mantras 

accompany  the  Samnatihomas,  or  obei- 
sance offerings,  to  which  others  are  added 
in  the  TB.  iii.  8.  18.  5 and  Ap£S.  xx.  12.  8. 
BQS.  xv.  37  places  them,  ten  in  number, 
before  the  pafu  Svistakrt  offering.  Cf. 
Bloomfield,  Atharvareda,  p.  73. 

2 The  word  samnam  does  not  permit  here  of 

any  really  adequate  rendering.  The 
sense  is  according  to  the  comm.,  in  the 
cases  where  the  instr.  is  used,  ‘accom- 
panied by  Agni,  &c.,  benefited  the  sacri- 
ficer.’  But  this  is  hardly  the  case  : the 
idea  is  rather  of  the  agreement  or  harmony 
between  the  various  things  mentioned, 
such  harmony  being  desired  by  the 
utterer  of  the  Mantras.  The  change  in 


the  sense  produced  by  the  change  in 
case  from  dat.  to  instr.  can  hardly  be 
reproduced  in  English  without  a change 
of  expression  from  ‘obeisance’  to  ‘har- 
mony ’.  In  the  parallel,  AY.  iv.  39,  there 
is  no  such  alteration  of  the  construction 
and  sense. 

3  Cf.  KSA9vamedha,  i.  1.  These  words  are 
said  by  the  sacrificer  at  the  bidding  of 
the  Adhvaryu,  see  TB.  iii.  9.  4.  3 ; 
AptJJS.  xx.  16.  15.  Ibid.  xx.  2.  2 the  first 
Mantra  is  used  when  entering  the  hall 
( pragvanfa ) by  the  eastern  or  front  door. 
The  second  Mantra  is  rubricated  in 
Ap(J!S.  xx.  2.  1 for  reverence  to  the  sun. 
In  B^S.  xv.  2 he  enters  the  hall  with  a 
and  adores  the  Garhapatya  with  6. 


[636 


vii.  5. 24 — ] The  Horse  Sacrifice 

With  these  to-day,  with  thy  paths  easy  to  travel, 

Guard  us,  and,  0 God,  speak  for  us.1 
b Reverence  to  Agni,  dweller  on  earth,  maker  of  room ; 2 grant  room 
to  this  thy  sacrificer.  Reverence  to  Vayu,  dweller  in  the  atmosphere, 
maker  of  room ; 3 grant  room  to  this  thy  sacrificer.  Reverence  to 
Surya,  dweller  in  the  sky,  maker  of  room  ; 4 grant  room  to  this  thy 
sacrificer. 

vii.  5.  25.  He5  who  knows  the  head  of  the  sacrificial  horse  becomes 
possessed  of  a head  and  fit  for  sacrifice.  The  head  of  the  sacrificial 
horse  is  the  dawn,  the  eye  the  sun,  the  breath  the  wind,  the  ear  the 
moon,  the  feet  the  quarters,  the  ribs  the  intermediate  quarters,  the 
winking  the  day  and  night,  the  joints  the  half-months,  the  joinings 6 the 
months,  the  limbs  the  seasons,  the  trunk  the  year,  the  hair  the  rays  (of 
the  sun),  the  form  the  Naksatras,  the  bones  the  stars,  the  flesh  the  mist, 
the  hair  the  plants,  the  tail  hairs7  the  trees,  the  mouth  Agni,  the  open 
(mouth)  Vaiijvanara 8 [1],  the  belly  the  sea,  the  anus  the  atmosphere,  the 
testicles  the  sky  and  the  earth,  the  membrum  virile  the  pressing-stone, 
the  seed  the  Soma.  When  it  chews,9  there  is  lightning;  when  it  moves 
about,  there  is  thundering  ; when  it  makes  water,  there  is  rain  ; its  speech 
is  speech.  The  Mahiman  (cup)  indeed  is  born  before  the  birth  of  the  horse 
as  the  day.10  The  Mahiman  (cup)  is  bom  after  it  as  the  night.  These 


1 This  is  RV.  i.  35.  11 ; VS.  xxxiv.  27 ; 

KSA^vamedha,  i.  1.  But  in  RV.  pdnthah 
is  read,  and  for  vitatah,  sukrtdh,  and  deva 
follows  bruhi,  while  VS.  agrees  with  RV. 
except  in  the  first  point,  and  KS.  agrees 
with  TS.  except  in  having  deva  after 
bruhi. 

2 This  portion  of  the  Mantra  occurs  in 

identical  form  in  KS. ; in  CU.  ii.  24.  5, 

lokaksite — a clearly  erroneous  version — is 
read ; in  MU.  vi.  35,  lokasmrte.  lokaspfte 
seems  clearly  correct,  in  the  sense  of 
‘ winning  space 

5  Identical  in  KS.  ; in  CU.  ii.  24.  9 with 

lokaksite  which  contradicts  antariksaksite, 

in  MU.  with  lokasmrte. 

* In  KS.,  nama  ddityaya ; in  MU.,  dditydya 
and  lokasmrte.  In  CU.  ii.  24.  14  : nama 

adityebhyaf  ca  vifvebhyaf  ca  devebhyo  diviksid- 
bhyo  lokaksidbhyah. 

e The  horse  is  here  described  as  a cosmic  force 
and  as  identical  with  the  world.  Cf.  ^B. 
x.  6.  4.  1,  and  Brhaddranyalca  Upanisad 
i.  1,  in  the  Madhyamdina  recension,  which 
differ  in  detail.  Further  speculations 


are  given  in  TB.  iii.  9.  23,  which  is 
a quasi-supplement  to  the  TS. 

6 samdhandni  has  probably  no  very  technical 

sense. 

7 The  vdlah  are  the  long  hairs  of  the  tail, 

and  so  the  trees,  the  short  body  hairs 
( lomdni ) are  the  plants. 

8 The  £B.  and  BAU.  have  the  more  natural 

statement  that  the  open  mouth  is  Agni 
Vaiijvanara,  which  is,  however,  practi- 
cally the  same  in  sense  as  the  text. 

0 vijrmbhate,  ‘yawns’,  is  the  £B.  and  BAU. 
version. 

10  The  Mahiman  cups  are  two  used  at  the 
A^vamedha  ; cf.  £B.  xiii.  2.  11.  1 ; 5.  2. 
23;  Ap£S.  xx.  12.  6;  13.  2;  19.  2.  6; 
20.  3.  The  £B.  and  BAU.  differ  in 
expression,  and  Bohtlingk  seems  correct- 
ly to  take  the  meaning  of  the  BAU.  to  be 
that  both  cups  are  born  after  the  horse, 
though  Eggeling  (SBE.  xliii.  401)  takes 
the  sense  of  £B-  to  be  as  in  the  TS., 
where  the  sense  is  clearly  that  the  first 
Mahiman  is  born  before  the  horse.  For 
the  Mantras  see  TS.  vii.  5.  16  and  17. 


637] 


The  TIorse  as  the  Universe 


[ — vii.  5.  25 


two  Mahiman  (cups)  surround  on  either  side  the  horse.  As  Haya  (steed) 
it  carried  the  gods,  as  Arvan  (courser)  the  Asuras,  as  Vajin  (racer)  the 
Gandharvas,  as  A<jva  (horse)  men.  The  birthplace  of  the  horse,  indeed,  is 


the  sea,  its  kindred 1 is  the  sea.2 

1 Curiously  enough  the  essential  bdndhuh 
(found  in  £B.  and  BAU.  and  clearly  to 
be  read)  is  lost  in  all  text  MSS.  used  by 
Weber  and  probably  by  the  other  editors. 
It  is  found,  however,  in  the  comm,  and  is 
necessary  to  make  up  the  twelve  words 
after  avahal  postulated  by  the  text  MSS. 
and  is  also  found  in  the  comm,  on  TPr. 
xviii.  1,  where  see  Whitney’s  note 
(JAOS.  ix.  364,  356).  Cf.  Weber,  Ind. 
Stud.  xiii.  97-99  (the  Kdthaka  numbers  he 


refers  to  in  the  note  are  cases  where  the 
number  of  lines  of  the  MSS.  are  given, 
the  flokasamkhyd  of  the  scribes).  The 
word  occurs  indeed  in  the  edition  of  the 
text  with  Bhaskara’s  commentary,  but  it 
admittedly  here  merely  follows  Sayana 
and  has  no  independent  value.  Cf. 
above,  p.  xxxvi. 

2 For  the  sea  cf.  TS.  vii.  6.  1.  2 ; AA.  ii.  2.  3 
with  Keith’s  note. 


GENERAL  INDEX 


Abbreviation  of  double  consonant,  xxxvii. 
Aberet,  cxix,  n.  3. 

Abhibhu,  a throw,  329. 

Abhigharana,  208,  n.  2. 

Abhijit  day,  620. 

Abhiplava  Sadaha,  559,  n.  4,  610,  n.  3. 
Abhiseka,  456,  n.  2. 

Abhivarta  Saman,  620,  625,  n.  3. 

Abhrayanti,  a star,  346. 

Abhu  Mantras,  594,  n.  4. 

Abhyatana  Mantras,  270,  n.  1. 

Ablative  singular  of  stems  in  «,  cxlvi  (3)  ; 

of  feminines  in  a,  cxlv  (1). 

Ablative,  uses  of,  clii  (3)  ; of  extent  of  priority, 
549,  n.  2. 

Accent,  cases  of  irregular,  cxlix  (19). 

Accent  with  prefixes,  cl  (22),  388,  n.  3. 
Accidence,  peculiarities  of,  cxli,  cxliii. 
Accusative,  uses  of,  clii  (3)  ; of  inner  or  outer 
object,  2,  n.  6 ; of  both,  96,  n.  3 ; by  attrac- 
tion, 135,  n.  1 ; of  reference,  91,  100,  n.  3. 
Achavaka,  129,  439. 

Achidrakanda,  xxviii. 

Aeliidrani,  xliv. 

Adabhya  cup,  258,  382,  554. 

Adhana,  xxvii,  lxxvi,  68,  n.  4. 

Adhavana,  348,  n.  9. 

Adhavaniya,  228,  n.  1. 

Adhidevana,  272. 

Adhipatnl  bricks,  349,  n.  4. 

Adhvara,  xxvii. 

AdhvaradTnam  trayanam  Vidhi,  xxvii. 
Adhvaryava,  xliii. 

Aditi,  2,  24,  27,  29,  39,  70,  71,  82,  83,  86,  98, 
and  often. 

Aditya  bricks,  346,  n.  6,  427. 

Aditya  cup,  58,  n.  6,  282,  n.  2,  545. 

Adityas,  9,  13,  15,  24,  31,  51,  58,  59,  71,  72, 
82,  110  and  often  ; birth  of,  541,  542. 
Adityasthall,  252,  n.  5. 

Adverbial  forms,  cl  (21). 

Agastya,  Kayacjubhlya  hymn  of,  622. 

Agni,  xxvii,  3,  4,  6,  7,  8 10,  11,  and  often  ; 

three  brothers  of,  211. 

Agni  Angiras,  31. 


Agni  Grliapati,  217,  n.  2. 

Agni  Svistakrt,  86,  87,  95,  101,  212. 
Agnicayana,  cxxxi. 

Agnidh,  129,  215,  224,  515,  528,  544,  547. 
Agnidharana,  303,  n.  7. 

Agnldhra,  cxix,  228,  348. 

Agnihotra,  70. 

Agnihotravidhi,  xxviii,  xliii,  lxxvii. 
Agnihrdaya  bricks,  427,  n.  1. 

Agnimaruta  ^astra,  cxv. 

Agnipranayana,  367,  n.  2. 

Agnirupa  bricks,  427,  n.  1. 

Agnistoma,  cxv,  62,  n.  6,  530,  557,  680,  608. 
Agnistoma  Saman,  cxv,  cxviii. 
j Agnistut,  589,  n.  6. 

| Agnive9ya,  xxxvii,  xxxix. 

Agnive9yayana,  xxxix. 

Agnyupasthana,  xxvii,  xliii,  68. 

Agrayana  cup,  lxxi,  172,  328,  537,  545,  578, 
579. 

Agrayana  offering,  468,  n.  2. 

Ahabuna,  a Rsi,  329. 

Ahavaniya,  civ,  13,  77,  90,  211,  225,  471,  n.  1, 
497,  508,  513,  529,  539. 

Ahi  Budhnya,  38,  n.  9. 

Ahlna,  cxxx,  504. 

! Ahvarakas,  xxxix. 

| Aida  Saman,  328. 

Aikada9ins,  466,  n.  11. 

Aindragna  Graha,  57,  n.  1. 
j Aistika  Yajamana,  xxvii. 

Aitareya  Brahmana,  xcvii-xcix,  clxx. 
Aitareyin,  clxvii. 

Aja  Ekapad,  38,  n.  8. 

Ajlgarta,  cxl. 

Ajigarti,  404. 

Ajya  Graha,  285,  n.  2. 

Ajya  9»stra,  cxv. 

Ajya  Stotra,  beginning  of,  229,  n.  6. 

Ajya  Stotras,  cxv,  cxviii. 

Ajyabhagas,  206,  n.  3. 

Ajyani  bricks,  468,  n.  2. 

Akhyana,  at  A9vamedha,  cxxxiv. 
Aksarapankti  metre,  336,  426. 
Aksnayastomlya  bricks,  332,  n.  1 , 420,  n, 


640 


General  Index 


Alaja,  438,  453. 

All  Souls’  feast,  cv. 

Amba,  121. 

Amba,  a star,  346. 

Amba,  615. 

Ambika,  118. 

Anhaspatya,  57,  540. 

Anadvan,  329,  n.  1. 

Anatomy,  parts  of  horse,  596. 

Angirases,  7,  21,  49,  and  often. 

Angirases,  a treatise,  629. 

Anghari,  26,  38. 

Anikavant,  115. 

Animal,  broader  behind  than  in  front,  419. 
Animal  offering,  cv-cviii. 

Animals,  lists  of  various  kinds  of,  451-453. 
Animals  of  wild,  smaller  than  tame  animals, 
414. 

Ankas,  105. 

Ankanka  metre,  336. 

Annahoma,  618,  n.  2,  633,  n.  1. 

Anointing,  instrument  for,  485. 

An9a,  125. 

A119U  cup,  382,  555. 

Antaryama  cup,  53,  229,  n.  2,  231,  n.  5,  533, 
545. 

Ant-hill,  cxxxix. 

Anubhu  Mantras,  594,  n.  7. 

Anumati,  119,  265,  452. 

Anumlocanti,  an  Apsaras,  342. 

Anuradha,  a Naksatra,  349. 

Anu9loka  Saman,  626. 

Anus,  98. 

Anusvara,  use  of  in  MSS.,  xxxvii. 

Anuvaka  reckoning,  xxxiv-xxxvi. 
Anuvakyas,  69,  91. 

Anuyajas,  215,  n.  1. 

Anvaharya,  100. 

Anvaharyapacana  altar,  90,  130,  n.  1. 
Anvarambhanlyesti,  278,  n.  1. 

Anvaroha  offerings,  353,  n.  3. 

Aorist,  forms  of,  cxlix  (15). 

Aorist,  use  of,  lxxiii,  cliv  (8)  ; almost  in  pre- 
sent sense,  532,  n.  3 ; with  pura,  286,  n.  2. 
Apabharanls,  a Naksatra,  349. 

Apadyah,  xxviii,  xliii,  lxxvii,  lxxix. 

Apam  Napat,  174. 

Apanabhrt  bricks,  414,  n.  1. 

Apastamba,  13,  n.  5. 

Apastamba,  school  of  Yajurveda,  xcii. 
Apastamba  Qrauta  Sutra,  xli-xlvi,clxxi,clxxii. 
Apasya  bricks,  414,  n.  1,  418,  n.  1. 

Apavanan,  cxix,  n.  3. 

ApiVvyahoma,  611,  n.  1.  See  also  avya. 
Apnavana,  73,  236. 


Apratiratha  hymn,  368,  n.  3,  432,  n.  2. 

AprI  hymn  for  the  Horse  Sacrifice,  clxi,  402, 
_ 403. 

Aprls,  225,  339. 

Apsarases,  271,  272,  425. 

Aptls,  572,  n.  2. 

Aptoryama,  cxvii. 

Araru,  9. 

Arbhavapavamana  Stotra,  cviii,  cxv,  cxviii, 
236,  n.  7,  538,  n.  3. 

Archon  Basileus,  cxiii. 

Arctic  home  of  Vedas,  77,  n.  1. 

Ardra,  a Naksatra,  349. 

Arithmetical  progression,  584,  n.  1. 

Arka,  17,  154,  423,  n.  1,  430,  472,  n.  1. 

Arkya  Saman  or  £astra,  423,  627. 

Armour,  373. 

Aruna,  xxviii. 

Aruna  Aupave9i,  497,  531. 

Arunaketuka  or  Arunaketuka,  xliii,  Ixxviii, 
lxxix. 

Aruni,  xci,  n.  3. 

Arya,  115,  333,  616  ; Arya  and  £mlra, 
of  in  Mahavrata,  cxxxi. 

Aryaman,  109,  146,  168. 

Arvaksaman  days,  259,  n.  2. 

Arvan,  637. 

A9okeya,  xciv. 

A9resas,  a Naksatra,  349. 

A9valayana  (^rauta  Sutra,  xlvi. 

A9vamedha,  xxviii,  xliii,  lxxvii,  cxxxii- 
cxxxvii,  154. 

A9vamedhavidhi,  xxviii,  lxxvii. 

A9vattha,  cx,  121,  316;  wood,  164,  272; 

Upabhrt  made  of,  284. 

A9vayujs,  a Naksatra,  349. 

A5vins,  6,  35,  54,  97,  110,  119,  120,  172,  387, 
_ 458,  464,  481,  521,  535. 

A9vina  (JJastra,  cxvi,  594,  n.  6,  605. 

A9vinl  bricks,  418,  n.  1. 

Asadhas,  a Naksatra,  349. 

Astacatvarin9a  Stoma,  cxviii,  577. 
Astacatvarin9ad  Vrata,  xlii. 

Asamaratha,  342. 

Asapatnl  bricks,  423,  n.  2. 

Askanda,  a throw,  329. 

Asnatar,  cxix,  n.  3. 

Asrivis  metre,  331,  n.  5. 

Ass,  characteristic  of,  396. 

Assembly,  147,  n.  4. 

Astronomical  data,  clxvi,  607,  n.  2. 

Asura,  68,  365,  398,  427,  433. 

Atharvan,  288,  293. 

Atharva  Prat^akhya,  xxxix,  xl ; date  of, 
clxxi,  n.  4. 


General  Index 


641 


Atharvaveda,  and  Taittiriya  Saiihita,  clxii. 
Atichandas  metre,  405,  426,  498,  n.  1. 
Atigrahya  cups,  285,  n.  5,  382,  553. 

Atimoksa  Mantras,  280,  n.  2. 

Atir&tra,  form  of  Soma  sacrifice,  cxvi,  230, 
330,  556,  577-580,  608. 

Atmestakas,  lxxxiv,  447,  n.  2. 

Atn&ra,  469. 

Atrevaksh,  cxix. 

Atreyas,  xxix,  xxxiii,  xxxix,  xcii. 

Atreyi  (^aklia,  clxxiv. 

Atri,  564,  565. 

Attraction,  35,  n.  1,  135,  n.  1,  379,  n.  7. 
Atyagnistoma,  form  of  Soma  sacrifice,  cxvi. 
Auddalaki,  573. 

Auklieyas,  xciii,  n.  1. 

Aukhiyas,  xc. 

Aupanuvakya,  xliii. 

Aupave^  Aruna,  497,  631. 

Aupoditi,  99. 

Aurva,  c,  238,  564. 

Au^ja,  459. 

Avabhrtha,-cxv,  cxxxv. 

Avabhrthayajunsi,  xliii,  549. 

Avaka,  431. 

Avata,  518,  n.  4. 

Avatana  offerings,  853,  n.  3. 

Avivakya,  day  of  a Sattra,  cxvi,  585. 

Axle,  creaking  of,  405,  510  : greasing  of,  208. 
Ayavas  or  Ayavans,  833,  347,  457,  n.  5. 

Ayu,  43. 

Ayusya  bricks,  427,  n.  1. 

Ayus  form  of  Stoma,  cxviii,  575,  588,  589, 
600,  602,  n.  2,  604,  608,  n.  6,  610,  n.  3. 

Babara  Pravahani,  565. 

Babhravya,  xxx. 

Bacchants,  cxiii. 

Badabhikara,  xxxix. 

Bag,  metaphor  from  skin,  623. 
Bahispavamana  Stotra,  cviii,  cxv,  cxviii,  233, 
n.  1,  236,  n.  7,  514,  535. 

Balbaja  grass,  155. 

Bamba,  554. 

Bambhari,  26,  38. 

Barhaspatya,  266. 

Bark,  used  to  curdle  milk,  192. 

Barley,  in  hot  season,  581. 

Battle  spell,  272. 

Baudhayana  £rauta  Sutra,  xli-xlvi,  clxxi, 
clxxii,  13,  n.  5. 

Beans,  in  winter,  581. 

Beard,  as  characteristic  of  man,  134. 

Bhadra  Saman,  626. 

Bhaga,  109,  125,  144,  236,  451. 

45  [h.o.s.  19] 


Bharadvaja,  328,  415. 

Bharadvaja,  school  of  Yajurveda,  xcii. 
Bharata,  cxxxiii. 

Bliarata,  199,  n.  1. 

Bharatas,  49,  121,  124,  311. 

Bharati,  301,  402. 

Bhargava,  as  Hotr,  129. 

Bhasa,  clxix. 

Bhatta  Bhaskaramk;ra,  clxxiv. 

Bhava,  62,  357,  361. 

Bhavasvamin,  Yivarana  on  Caturmasya,lxxix. 
Bhrgu,  legend  of,  cxxix. 

Bhrgus,  7,  73,  222,  320,  371. 

Bhraja,  26,  499. 

Bhuh,  85. 

Bhutechad  Saman,  627,  n.  10. 

Bhutestakas,  lxx,  456,  n.  2. 

Bhuvah,  85. 

Bhuyaskrt  bricks,  347,  n.  2,  427,  n.  1. 

Bird  form  of  fire-altar,  cxxvi,  443. 

Birds,  strength  lies  in  wings,  408  ; do  not  rest 
on  earth  at  night,  458. 

Blood,  use  of  in  sacrifice,  cvi. 

Boar,  incarnation  of  Visnu,  505. 

Boghaz  Kioi,  clxv. 

Bow,  gift  of  to  a Brahman,  446,  n.  1. 
Bowstring,  whisper  of,  373,  n.  5. 

Brhaspati,  3,  21,  23,  25,  42,  60,  71,  72,  86,  99, 
and  often. 

Brhat  Saman,  cxvi,  56,  124,  170  and  often. 
Brhati  bricks,  331,  n.  4,  419,  n.  1. 
Brahmacarin  and  hetaira,  cxxxi. 
Brahmamedha,  lxxviii,  n.  1,  cxxv,  n.  1. 
Brahman,  priest,  72,  82,  110,  120,  and  often, 
a Vasistha,  279. 

Brahman,  holy  power,  38,  70,  72,  84,  85,  90, 
93,  96,  99,  and  often. 

Brahman’s  Saman,  609,  n.  2,  625,  n.  3. 
Brahmana,  36,  42,  62,  64,  69,  77,  98,  104,  121, 
124,  199,  395, 405,  458,  563  ; immunities  of, 
203,  n.  2 ; loss  of  Soma-drinking  by,  139. 
Brahmana,  a text,  202,  n.  3. 

Brahmana  and  Mantra,  relation  of,  cxxxiii. 
Brahmanaechansin,  129,  386,  n.  4,  625,  n.  3. 
Bricks,  mode  of  depositing,  327,  n.  4. 
Burglars,  304,  n.  6. 

Caitriyayana,  426. 

Cakravaka,  451. 

Calf,  use  of  in  milking  cow,  169. 

Camel,  466,  n.  6. 

Candragupta,  elxviii. 

Candramas,  270. 

Caraka,  medical  teacher,  cxxii. 

Carakas,  xc,  533,  n.  4. 


642 


General  Index 


Carakai^akha,  xc. 

Caranavyuha,  xc. 

Cases,  uses  of,  clii  (3). 

Cattle,  as  fivefold,  227,  n.  8. 

Caturda9aratras,  587,  n.  5. 

Caturhotarah,  lxxvii,  lxxix,  lxxxiv,  cxxv, 
586,  nn.  3 and  4. 

Caturhotra,  xxviii,  xliv,  lxxvii. 

Caturmasya  rites,  cv. 

Caturvir^a  Stoma,  cxviii. 

Catu9catvarin9a  Stoma,  cxviii,  577. 

Catvala,  489,  n.  1. 

Causative  form  in  a,  cxlix  (18). 

Chandas  bricks,  342,  n.  8. 

Chandomas,  600,  601. 

Chariot,  number  of  horses,  617,  n.  4. 

Chariot  race,  cx. 

Chief  queen,  part  of  in  A9vamedha,  cxxxiv. 
Children,  speak  at  age  of  one,  493. 

Chips  of  gold,  use  of  in  ritual,  413. 

Citra,  a Naksatra,  349,  607. 

Citta,  62. 

Coda  bricks,  425,  n.  1. 

Commentaries  on  Taittiriya  Sanhita,  clxxiv. 
Compact,  breaking  of,  152, 153. 

Compounds,  cli,  clii. 

Concord,  rules  of,  clii  (2). 

Consonantal  stems,  cxlviii. 

Corn,  ripens  twice  a year,  398. 

Cow,  distinctive  marks  of,  494  ; has  only  one 
set  of  incisors,  440. 

Cupunlka,  a star,  346. 

Dadhi  cup,  284,  n.  5,  382,  n.  3. 

Dadhikra,  82,  107. 

Dadhikravan,  82,  151,  616. 

Dadhyanc,  288,  293,  395. 

Dadhyanc  Atharvana,  cxxiv. 

Daksayana,  sacrifice,  194. 

Daksayana,  Samgraha  of,  clxviii. 

Daksinagni,  civ,  7,  n.  1. 

Daksinani,  xxvii,  xliii. 

Daksinas,  463,  n.  1. 

Dance  of  slave  maidens  at  Maliavrata,  cxxxi, 
628. 

Darbha  grass,  12,  n.  4,  69,  458. 

Darbhya,  207. 

Dar$ya  Brahmana,  xxvii. 

Dar9ya  Hautra,  xxviii. 

Da9apeya,  128,  n.  4. 

Da^aratra,  575,  n.  5. 

Dasas,  17. 

Dasyus,  98. 

Date  of  Katyayana,  the  Siitrakara,  clxvii, 
11 ; the  grammarian,  clxxii. 


Date  of  Panini,  clxviii,  clxix. 

— of  Patanjali,  clxviii. 

— of  the  Pratiijakhyas,  xxxix-xli. 

— of  Rgveda,  clxv,  clxvi. 

— of  Rgvidhana,  clxvii. 

— of  £rauta  Sutras,  xlv,  xlvi. 

— of  Taittiriya  Sanhita,  clxiv-clxxiii,  607, 
n.  2. 

— of  Yaska,  clxx,  clxxi. 

Dative  of  stems  in  l,  cxlv  (2). 

Dative,  uses  of,  cliii  ; with  a vrfc,  lxxiii ; of 
end,  6,  n.  5. 

Datyauha,  452,  n.  6. 

Daughter,  birth  of  to  be  avoided,  211. 

Day,  connected  with  Mitra,  141. 

Day-form  bricks,  445. 

Devajuti,  71. 

Dhatr,  64,  69,  110,  119,  258,  263,  265,  273, 
381,  422,  453,  465,  481. 

Dhisana,  96,  97,  n.  1. 

Dliisanas,  47,  51,  297,  398. 

Dhrtarastra,  his  A9vamedha,  cxxxiii. 

Dhrti  offerings,  567,  n.  1. 

Dhruva  cup,  56,  539. 

Dhruva  ladle,  88,  102. 

Dliunksna,  452,  n.  10. 

Diarrhoea,  211,  n.  1. 

Dice,  origin  of,  493. 

Dicing,  272. 

Dlksa,  cxiii-cxv,  608. 

Di9ya  bricks,  419,  n.  1. 

Diti,  124,  382. 

Divah9yenayah,  xxviii,  xliii,  xlvii,  lxxvii. 
Divaklrtya  Saman,  591,  n.  7. 

Dog,  cxxxiv,  cxxxvii,  612,  n.  7. 

Domestic  animals,  646. 

Double  accusative,  96,  n.  3. 

Dravinoda  bricks,  427,  n.  1. 

Dronakala9a,  228,  n.  1. 

Drum,  speech  in,  489. 

Dula,  a star,  346. 

Durva  grass  brick,  412,  442,  n.  1. 
Dvaidhasutra,  xlii. 

Dvapara,  a throw,  329. 

Dvita,  8. 

Dwarf  incarnation  of  Visnu,  136. 

Dyaus,  48,  50,  305. 

Dyutana  Maruta,  36,  449,  612. 

Ears,  of  the  earth,  393,  n.  1. 

Earth  drum,  beaten  in  Mahavrata,  cxxxi,  627. 
East,  Rudra’s  quarter,  408. 

Eclipse,  692,  n.  2. 

Editions  of  Taittiriya  Sanhita,  clxxiii. 

Ekaha,  cxxx. 


General  Index 


643 


EkAstakS,  261,  607,  608. 

Ekata,  8. 

Ekaviiiga  Stoma,  cxviii,  124,  and  often. 
Ekavinfatiratras,  691,  n.  6. 

Ekavinfini  Diksa,  669,  n.  1. 

Embryo,  646,  n.  5. 

Envoy,  sending  of  to  neighbouring  rulers, 
129. 

Equinoxes,  probably  not  recognized  in  TS., 
540,  n.  8. 

Errors  in  division  of  words  in  Sahbita,  326, 

n.  1. 

Etadu,  an  Asura,  216. 

Eta9a,  87,  363. 

Euphonic  combination,  cxliv. 

Exile,  references  to  spells  for  persons  in,  138. 
Exposure  of  female  children,  not  practised, 
546,  n.  1. 

Expulsion  of  king,  163,  164. 

Eyes,  on  either  side  of  the  nose,  536. 

Father,  relation  to  son  as  regards  property, 
206,  n.  2,  232. 

Feminine  dual  of  stems  in  S,  cxlvii  (5). 
Fertility  spell,  108,  n.  3. 

Final  word  of  text,  omission  of,  xxxvi,  637. 
Fines  in  law,  217,  n.  1. 

Fire,  death  by,  cxiii,  cxiv ; mode  of  stepping 
down  on,  473,  n.  1 ; use  against  demons,  2, 
n.  3. 

Fivefold  character  of  sacrifice  explained,  547. 
Flute,  speech  in,  489. 

Food,  restrictions  on  eating  with  others,  508. 
Fords,  sanctity  of,  483,  n.  5. 

Fore-offerings,  number  of,  549. 

Four-eyed  dog,  cxxxiv,  612,  n.  8. 

Fraberetar,  cxix,  n.  3. 

Frog,  use  of  in  sacrifice,  362,  n.  8,  431. 

Frog  hymn,  reference  to  Pravargya  in,  cxxiv. 
Future,  use  of,  cliv  (9)  ; as  polite  imperative, 
544,  n.  7.  See  also  Periphrastic  Future. 

Gandharva,  13.  26,  n.  3,  28,  80,  104,  105,  271, 
272,  290,  365,  376. 

Gaping,  190. 

Garbha,  of  Stoma,  cxviii. 

Gargatriratra,  560,  n.  5. 

Gargya,  xxx. 

Garhapatya  fire  altar,  xciv,  10,  n.  2,  72,  77, 
90,  103,  408,  497,  508,  529,  547. 

Gatha,  398,  629. 

Gaurivita  Saman,  560,  n.  2. 

Gautama,  xxxix. 

Gavam  Ayana,  259,  n.  1,  285,  n.  5,  495,  n.  6, 
610. 


Gavidhuka,  119,  120,  121,  449. 

Gavistliira,  a Rsi,  343. 

Gavya  Homa,  613,  n.  2. 

Gavya  Mantras,  613,  n.  4. 

Gayal,  144,  324. 

Generic  optative,  civ. 

Generic  plural,  188,  n.  5. 

Genitive  of  stems  in  a,  cxlv  (1) ; in  f, 
cxlvi  (3). 

Genitive,  uses  of,  clii  (3)  ; of  equivalence,  303, 
n.  6,  326,  n.  3 ; of  material,  121,  n.  3; 
with  nir  vapdmi,  11,  n.  3. 

Gerund,  cxiii. 

Gerundives,  cxiii. 

Gesture,  use  of  to  explain  text,  clviii,  407, 
n.  3,  482,  n.  7. 

Girdle,  of  sacrificial  post,  550. 

Glacier,  cxxxvi. 

Go,  form  of  Stoma,  cxviii,  575,  608,  610,  n.  3, 
and  often. 

Goat,  milk  of,  398. 

Godana  Vrata,  xlii. 

Gods,  33  in  number,  178. 

Golattika,  452. 

Gold  bricks,  444,  n.  3. 

Gold  disk,  use  of  in  sacrifice,  411. 

Golden  man,  use  of  image  in  sacrifice,  320, 
n.  6,  411. 

Gopatha  Brahmana,  relation  to  Taittiriya 
Sanliita,  ciii  ; date  of,  clxix,  clxx. 

Gotama,  34. 

Grhya  ritual,  civ. 

Grahah,  xxvii,  xliii. 

Grama,  ownership  of,  133,  n.  1. 

GramanI,  120. 

Greek  religion,  totemism  in,  cxxi,  n.  4. 

Grey  hair,  as  sign  of  age,  c,  565. 

Haitanamana,  xciv. 

Hallksna,  451,  481. 

Hall,  making  of,  483. 

HansasacI,  453. 

Haridravika,  school  of  Yajurveda,  xci,  clxix. 
Haridru,  xci,  n.  5. 

Harlta,  xxxix. 

Hariyojana  cup,  60,  n.  4,  382. 

Harshness,  in  speech,  273. 

Hasta,  a Naksatra,  349. 

Hasta,  a watcher  of  the  Soma,  26. 

Hautra,  xliii. 

Haviryajnas,  civ,  cv. 

Haviskrt,  560,  n.  4. 

Havismant,  560,  n.  4. 

Hawk,  swiftest  of  birds,  438. 

Haya,  637. 


644 


General  Index 


Hekate,  and  the  dog,  cxxxvii. 

Highwaymen,  304,  n.  6. 

Hiranyake9a,  school  of  Yajurveda,  xcii. 

Hiranyake9i  £rauta  Sutra,  xli. 

Hiranyavarnlya,  xxxvi. 

Honey,  413,  432. 

Horns,  lack  of  in  man,  134  ; of  sheep,  134. 

Horses  not  ridden,  107,  n.  1 ; relation  to 
Varuna  and  Prajapati,  173  ; to  Prajapati, 
392,  419,  425  ; with  water,  cxxxvi,  cxxxvii ; 
as  cosmic  force,  636. 

Hotarah,  xxviii,  Ixxvii,  lxxix,  lxxxiv. 

Hotr,  cxix. 

Hotras,  231,  n.  2,  248,  n.  2. 

Human  sacrifice,  cxxxv,  cxxxvii,  cxl,  466, 
n.  8.  See  also  Nrmedha  and  Purusamedha. 

Hunter,  simile  from  use  of  pit  by,  clviii,  537, 

n.  4. 

Ida,  xcvi,  cii,  74,  n.  3. 

Ida,  74,  86,  98,  99,  100,  101,  212,  n.  3,  527, 
563. 

Iduvatsara,  469. 

Ilamda  Saman,  627. 

Immunities  of  Brahmans  in  judicial  matters, 
203,  n.  2. 

Imperfect,  as  contrasted  with  perfect  in 
narrative,  Ixxii,  lxxiii,  lxxxi-lxxxiii,  xcvii, 
ci,  cii. 

Incisors,  of  cattle,  134,  153,  n.  3,  207. 

Indeclinable  forms  with  verbs,  cl  (20). 

Indra,  3,  13,  15,  17,  20,  21,  36,  and  often  ; 
birth  of  from  cow,  139,  n.  2 ; strife  with 
Varuna,  552. 

Indrani’  2,  112,  453,  465,  481. 

Indratanu  bricks,  348,  n.  1,  428,  n.  2. 

Infinitive,  use  of  in  Mantra,  cxlii ; in  Brah- 
raana  portions,  clvi. 

Injunctive,  use  of  in  Brahmana  portions, 
clvi ; with  ma,  544,  n.  6. 

Instrumental  absolute,  495,  n.  3,  626,  n.  11 ; 
of  description,  525,  n.  3 ; of  time,  clii  (3). 

Isa,  a month,  56,  350. 

Jamadagni,  161,  230,  258,  328,  415,  438. 

Janaki,  170. 

Jata  Patha,  xxxi. 

Jaya  Homas,  269,  n.  2. 

Jayenya,  168,  195. 

Jihvamuliya,  use  of,  xxxvii. 

Jiianayajna,  by  BliattaBhaskaram^ra,  clxxiv. 

Journey,  Mantras  for  one  about  to  go  on  a, 
446,  n.  1. 

Jujube,  used  to  curdle  milk,  192. 

Jumbaka,  cxxxv. 


Jyotis  (Stoma),  Jyotistoma,  cxviii,  559,  n.  5, 
575,  588-9,  600,  602,  n.  2,  604,  608,  n.  6, 
600,  n.  3. 

Ka,  115,  241,  595,  631. 

Kadraveya,  72. 

Kadra,  contest  with  Suparni,  ci,  492. 
Kaksivant  Au9ija,  75,  459. 

Kakubh  metre,  184,  229,  330. 

Kalaka,  452. 

Kalanos,  cxiii. 

Kalapa,  xci. 

Kalapaka,  xci. 

Kalapin,  xci. 

Kaleya,  xcii. 

Kaleya  Saman,  cxvi. 

Kampa,  ignored  in  editions,  xxxviii;  mode  of 
indicating,  141,  518,  n.  3. 

Kamya  Istayah,  xxvii. 

Kamyah  Pa9avah,  xxvii. 

Kamyestis,  16,  n.  8. 

Kanda  reckoning,  xxxvi. 

Kandamayana,  xxxviii,  xxxix. 
Kandanukrama,  xxvii-xxx. 

Kandika,  reckoning  of  words  in,  xxxiv. 
Kanka,  438. 

Kanva,  372. 

Kanvas,  330. 

Kanva  ^rayasa,  434. 

Kapisthala  Sanhita,  lxxxvi. 

Karlra,  182,  n.  4. 

Karirlsti,  a rain-spell,  cv,  180,  n.  3. 
Karsmarya,  411. 

Ka9a,  452. 

Ka9as,  of  A9vins,  54,  n.  3. 

Ka9yapa,  cxxi,  453. 

Kasarnira,  72. 

Katha,  xci. 

Kathaka  Sanhita,  Ixxxii,  lxxxv-xcvii. 
Kiithaka  sections  of  Taittirlya  Sanhita,  xxvi ii, 
xxix  ; of  Brahmana  and  Aranyaka,  lxxviii. 
Kathasaritsagara,  clxix,  clxxii,  n.  4. 
Katyayana,  commentator  on  Panini,  clxxii. 
Katyayana  £rauta  Sutra,  xli-xlvi,  clxxii. 
Kauhallputra,  xxxix. 

Kaukili,  xxviii. 

Kaundinya,  xxxix. 

Kauneya,  170. 

Kau9ika  Sutra,  clxix. 

Kausitaki  Brahmana,  ci,  cii. 

Kausitakin,  clxvii. 

Kavya,  198. 

Kavyas,  222. 

Kaya9ubhlya,  hymn,  622,  n.  7. 

Ke9avapanlya,  cxii. 


General  Index 


G45 


Kesin  Darbhya,  207. 

Keijin  Satyakiimi,  207. 

Keta,  71. 

Khadira  wood,  284. 

Khandikiyas,  xc. 

Khara,  130,  n.  1. 

Kharjura,  182,  n.  4. 

Khila  book  of  Maitr&yanI  Sanhita,  Ixxxii. 
Kikasii,  480,  n.  8. 

Killing  of  victim,  manner  of,  621,  n.  3. 

Kir^a,  463. 

Kotanas,  266. 

Kr^nu,  26,  38. 

Krsnala,  165. 

Krta,  throw  of  dice,  828,  416. 

Krttika  bricks,  346,  n.  1. 

Krttikas,  426. 

Krama  Piitha,  xxxi. 

Kratujit  Janaki,  170. 

Kraunca  note,  201. 

Kro9a  Saman,  626. 

Krumuka  wood,  400. 

Ksatradlirti,  cxii. 

Ksatriya,  9,  123. 

Ksvinka,  452. 

Kuhas,  479,  n.  6. 

Kuhu,  119,  273,  465. 

Kulikaya,  461. 

Kumbhestakas,  454  n. 

Kundrniici,  452. 

Kuru-Pancalas,  xciii,  121,  n.  6. 

Kurus,  xciii,  121,  n.  6 ; their  Vajapeya,  cx. 
Ki^mas,  481. 

Kusmanda  Homa,  lxxviii. 

Kusurubinda  Auddalaki,  573. 

Kutaru,  452. 

Kvayi,  452. 

Lacuna,  possible  occurrence  of,  466,  n.  5. 
Land  ownership,  133,  n.  1. 

Landholding  in  severalty,  147,  n.  1. 

Leka,  71. 

Length  of  Gavam  Ayana,  620,  621. 

Leper,  158. 

Leprosy,  or  other  skin  disease,  137. 
Lightning,  animals  killed  by,  22,  n.  1. 

Lines  on  bricks,  414,  n.  3,  477,  n.  1. 

Lion,  strength  of,  419. 

Lioness,  31. 

Locative  of  stems  in  i,  cxlvii. 

Locative,  uses  of,  cliii ; of  occasion,  112,  n.3  ; 

with  vad,  143,  n.  5. 

Lokamprna  bricks,  445,  n.  2. 

Lotus,  connexion  of  Agni  with,  394,  395. 
Lotus  leaf,  birthplace  of  fire,  410. 


Lute,  speech  in,  489. 

Ma  metre,  331. 

Madhava,  a month,  56,  351. 

Madhava  and  Sayana,  clxxiv,  n.  2. 

Madhu,  a month,  56,  351. 

Madhuka  or  Mandhuka  tree,  272. 
Madhyade9a,  xciii. 

Madhyamdinapavamana  Stotra,  cviii,  cxv, 
cxviii,  236,  n.  7. 

Madhyamika,  clxviii,  n.  7. 

Madhyamikas,  clxviii. 

Maghas,  a Naksatra,  349. 

Magic  in  ritual,  cxx. 

Mahabhasya,  xci. 

Mahadeva,  62. 

Mahadivakirtya  Saman,  591,  n.  7. 
Mahaduktha,  cxxxi. 

Mahagni  rite,  cxxv,  n.  1. 

MahanamnI  verses,  cxvii,  416,  439,  nn.  1,  4. 
Mahapitryajna,  cxi. 

Hahaprsthyas,  xxxvi. 

Mahavira  pot,  cxxiv,  96,  n.  1. 

Mahavrata,  cxxx,  cxxxi,  566,  574,  587,  626- 
628. 

Mahendra,  55,  86,  87,  95,  193,  541. 

Mahendra  Graha,  58,  n.  2. 

Main,  563. 

Mahidasa,  xxxix. 

Mahiman  cup,  632. 

Mahisi,  616,  n.  3. 

Maitravaruna,  129,  489,  530. 

MaitrayanI  Sanhita,  lxxxv-xcvii. 

Makha,  cxxiv,  n.  3,  8,  14,  242,  296,  397. 
Mamateya,  35. 

Manava  £rauta  Sutra,  xli,  xlvi,  clxxi,  clxxii. 
Manota,  525. 

Manthin  cup,  54,  328,  348,  536,  545,  578. 
Mantra,  relation  of  to  the  Brahmana  parts 
of  Sanhita,  lxxiv,  lxxiv,  cxxxiii. 
Mantrapatha,  xxix. 

Manu,  3,  68,  74,  98,  213,  232,  256,  268,  360, 
632. 

Marjallya  fire-altar,  38,  386,  n.  4,  439,  514, 
628. 

Marka,  55,  536. 

Marriage,  preference  for  a suitor  who  can 
sing,  493  ; restrictions  on,  ci,  508. 

Maruts,  15,  45,  48,  57,  58,  63,  83,  110,  114,  and 
often. 

Marutvatlya  £astra,  cxv,  341. 

Ma9aklya,  xxxix. 

Masculine  stem  in  l,  cxlviii  (7). 

Matari9van,  3,  294,  353,  395,  462. 

Medical  metaphors,  211,  n.  1,  528,  n.  1. 


646 


General  Index 


Mediterranean,  distinct  from  Aryan  religion, 
cviii. 

Menaka,  an  Apsaras,  341. 

Menander,  clxviii. 

Menses,  impurity  caused  by,  189. 

Merchant,  venture  of,  153,  n 5. 
Metempsychosis,  clxxii. 

Metres,  number  of  syllables  in,  200,  201. 
Milk,  use  of  in  Pravargya,  cxxiv. 

Mlmansakas,  xxxix. 

Mind,  relation  of  to  speech,  393. 

Mitra,  4,  13,  24,  28,  36,  46,  47,  53,  63, 110,  121, 
122,  124,  and  often. 

Months,  fanciful  names  of,  383  ; system  of 
reckoning,  623,  n.  3. 

Moon,  identification  of  with  Soma,  cxx,  cxxi. 
Morality,  standard  of,  114,  n.  4,  462,  n.  1. 
Movements  of  the  horse  enumerated,  570-572. 
Mrdakranti,  290,  n.  5. 

Nabha,  a month,  56,  350. 

Nabhanedistha,  legend  of,  xcviii,  232. 
Nabhasya,  a month,  56,  350. 

Naciketa,  xxviii,  xliii,  lxxi,  lxxvii,  Ixxxiv. 
Naigliantukas,  clxx. 

Nails,  burying  of  as  a spell,  37,  n.  2. 

Nakasad  bricks,  340,  n.  4,  425. 

Naksatra  bricks,  349,  n.  1,  428,  n.  2. 
Naksatras,  21,  69,  125,  191,  276,  346,  379,  n.  9, 
417,  481,  490,  632,  636. 

Naksatrestayah,  xxviii,  xliii,  lxxx,  lxxxii. 
Name,  mystic  significance  of,  13,  n.  4 ; secret, 
257  ; double,  514,  n.  4. 

Namovaka,  215,  n.  1. 

Namuci,  125. 

Naraijansa,  87,  101,  117,  244,  300. 

Nari^ahsis,  629. 

Narrative,  perfect  in,  cliv  (7).  See  also  Perfect. 
Nasatyas,  clxv. 

Naudhasa  Saman,  cxvi. 

Navagvas,  222. 

Navaratra,  574,  n.  7. 

Nectar,  cxx. 

Negative,  special  use  of,  xcviii,  n.  4. 

Nestr,  129,  544. 

Nibhuyapa,  695. 

Nidhana,  560,  n.  4. 

Nigadas,  199  n. 

Night,  connected  with  Varuna,  141. 
Nigrabliyas,  230. 

Nikhuryapa,  595. 

Nllangu,  451. 

Nirrti,  23,  114,  120,  314,  407,  452,  459. 
Nirukta,  clxx. 

Nisadas,  357. 


Niskevalya  (JJastra,  cxv. 

Nitatni,  a star,  346. 

Nitya  Svarita,  xxxii. 

Nivids,  199  n. 

Noise,  use  of  to  repel  evil  spirits,  573,  n.  4. 
Nominative  plural  of  stems  in  5,  cxlvii  (6). 
Nominative,  uses  of,  clii  (3) ; in  place  of 
vocative,  31,  n.  2,  162,  n.  4 ; with  rupam  kr, 
lxxiii. 

Non-eating  of  flesh  of  victim,  cxiv. 

North,  auspicious  quarter,  408,  422. 

Northern  country,  422,  n.  1. 

Notes,  in  recitation,  201. 

Nouns  in  an,  cxlviii  (10),  549,  n.  3. 

— in  w,  cxlviii  (8). 

— in  it,  cxlviii  (9). 

— in  r,  cxlviii  (11). 

Nrmedha,  xxviii,  lxxvii. 

Nrmedha,  a Rsi,  198. 

Numbers,  series  of,  350,  351,  582-585. 
Numerals,  cxlviii. 

Nyagrodha  wood,  272. 

Nyankas,  105. 

Nyanku,  452. 

Obscenity  in  A9vamedha,  cxxxiv. 

Ocean,  611,  n.  5. 

October  horse,  at  Rome,  cxxxv. 

Offspring,  born  from  boneless,  but  with  bones, 
494. 

Omission,  apparent  in  text  of  Sanhita,  xlv. 
Optative,  use  of  in  TS.,  lxxiii  ; use  of  in 
Brahmana  portions,  civ  ; generic,  civ,  153, 
n.  5. 

Orthoepic  diaskeuasis,  of  RV.,  487,  n.  2. 

Pada  Patha,  xxx-xli. 

Pada  text,  old  error  in,  490,  n.  3. 

Padapankti  metre,  336. 

Paifigaraja,  451. 

Pahcacoda  bricks,  cxxviii,  341,  n.  3. 
Pancada9a  Stoma,  cxviii,  124. 
Pancada9aratras,  589,  590. 

Pancalas,  xciii,  121,  n.  6. 

Pancavif^a  Brahmana,  xcix,  c,  ci. 
Paiicedhmlya,  119,  n.  1. 

Panegyric,  at  A9vamedha,  cxxxiv. 

Pani,  218. 

Panini,  date  of,  xl,  xlv,  xciv,  clxviii,  clxix. 
Panjab,  allusion  pointing  to,  186,  n.  5. 
Pankti,  69,  110,  124. 

PannejanI  waters,  283,  n.  4. 

Para  Atnara,  ci,  459. 

Para  Grahas,  259. 

Para  Samans,  592. 


General  Index 


647 


Parahs&man  days,  259,  n.  1,  592. 
Paramesthin,  92,  472,  n.  8. 

Parasvant,  458,  n.  4. 

Parisecana,  of  lire,  430,  n.  3. 

Parivapya  offerings,  225,  n.  3. 

Parivatsara,  469. 

Parivrktl,  616,  n.  8. 

Parjanya,  27,  68,  94,  238,  268,  285,  363,  429, 
466,  582,  613,  638. 

Parna  tree,  816,  611. 

Parna  wood,  ladle  made  of,  284. 

Paisadas,  clxxi. 

Participles,  cxlix  (16). 

Particles,  use  of  in  Brahmana  portions, 
clvi  (19). 

Paruchepa,  198. 

Parvata,  144. 

Paryapti  offerings,  594,  n.  2. 

Pac;uhautra,  xliv. 

Pa<;uka,  xxviii. 

Pa9upati,  62. 

Patanjali,  date  of,  clxviii. 

Pathyk  Svasti,  491. 

Pathya  Vrsan,  288,  293,  395. 

Patnisariiyajas,  87,  n.  1,  216,  n.  2,  217,  n.  2. 
Paurodi^ika,  xliii. 

Paurukutsya,  459. 

Pauskarasadi,  xxxix. 

Pavamana  cups,  236,  237. 

Pavamana  Stoma,  173. 

Pavamana  Stotras,  564,  n.  5. 

Payment  of  respect  to  another,  mode  of,  443. 
People  and  king,  435. 

Perfect,  uses  of,  cliii  (6)  ; in  narrative,  lxxii, 
lxxiii,  lxxiv,  lxxxi-lxxxiii,  xcvii,  ci,  cii. 
Periphrastic  future,  48,  n.  2,  586,  n.  2,  634,  n.  2. 
Persian  war,  Indians  in,  clxix. 

Pessimism,  foreign  to  Brahmanas,  cxiv. 
Phalgunis,  a Naksatra,  349,  607. 

Phaliga,  176. 

Phalingu,  xci,  n.  3. 

Pharmakoi,  at  Athens,  cx. 

Phulingu,  xci,  n.  3. 

Physicians,  impurity  of,  535  ; A9vins  as,  172, 
173. 

Pindapitryajna,  lxxvi. 

Pippaka,  452. 

Phjacas,  177. 

Pitrmedha,  xxviii,  lxxix,  lxxx,  lxxxi,  cxxv. 
Pitrs,  31,  36,  39,  41,  91,  99,  116, 117,  192,  196, 
209,  and  often. 

Plaksa,  225,  n.  3,  525,  n.  4. 

Plaksa  wood,  272. 

Plaksayana,  xxxix. 

Plaksi,  xxxix. 


Planets,  supposed  reference  to,  379,  n.  9. 
Plants,  as  deities,  316,  317 ; grow  without 
ploughing,  488  ; parts  of,  598,  599. 
Plough,  315,  n.  7. 

Ploughing,  with  team  of  twelve  oxen,  408. 
Plural,  use  of,  clii  (1),  132,  n.  1 ; = singular, 
161,  n.  4. 

Pluti,  accent  in,  clvi. 

Potr,  129. 

Potras,  480. 

Pnjni,  54,  60. 

Ppjni  cups,  258,  n.  1,  286,  n.  1. 

Prstha,  of  Stoma,  cxviii. 

Prstha  Stotras,  cxv,  cxviii,  286,  425,  439,  447, 
553,  577,  601,  610. 

Prsthya  Sadaha,  572,  n.  6,  573,  n.  2,  600,  602, 
610. 

Prsti,  480,  n.  8. 

Prthuratjmi,  439. 

Pradi9es,  46. 

Prahrada  Kayavadha,  lxxxiii. 

Praisas,  593. 

Prajapater  Hrdaya  Saman,  626. 

Prajapati,  cxxvi,  cxxvii,  26,  64,  79,  85,  86,  88, 
92,  94,  95,  100,  and  often ; thirty-three 
daughters  of,  168;  swelling  of  eye  of,  428  ; 
connexion  with  horse,  cxxxiv ; nature  of, 
cxxix  ; in  Agnieayana,  Ixx.  See  also  Horse. 
Prajapatya  brick,  468,  n.  2. 

Prakritisms  in  tradition,  25,  n.  3,  385,  n.  6, 
479,  n.  6,  497,  n.  1. 

Prama  metre,  331. 

Pramlocantl,  an  Apsaras,  342. 
Pramuktihoma,  618,  n.  5. 

Prana  Grahas,  285,  n.  5. 

Prana  libations,  618,  n.  2. 

Pranabhrt  bricks,  327,  n.  8,  414,  n.  1,  418, 
n.  1,  419,  n.  1. 

Pranas,  ten,  464,  n.  1. 

Pranava,  252. 

Pra.9itra,  213,  n.  1. 

Pra9na  reckoning,  xxxvi. 

Prasti,  617,  n.  4. 

Prastava,  560,  n.  4. 

Prasthitahoma,  248,  n.  1. 

Prastotr,  129,  255. 

Pratigara,  251,  n.  1. 

Pratihara,  560,  n.  4,  626. 

Pratihartr,  129,  255. 

Pratihata  Svarita,  xxxi,  xxxii. 

Pratijnasutra,  xc. 

Pratima  metre,  331. 

Pratiprasthana  cup,  382. 

Pratiprastha.tr,  531,  n.  3,  540,  n.  1. 

Pratna,  329. 


648 


General  Index 


Praiiga  Qastra,  cxv. 

Praiiga  Uktha,  341. 

Pravahani,  565. 

Pravara,  199  n.,  203,  n.  1. 

Pravargya,  xxviii,  lxxviii,  lxxxi,  cxxiii-cxxv, 
clxi,  62,  n.  1,  96,  n.  1. 

Pravrt,  340. 

Pravrtahoma,  233,  n.  1. 

Prayajas,  in  new  and  full  moon  sacrifices, 
205,  n.  8. 

Prayaniya,  491,  n.  3. 

Prayaijcitta  literature,  clxii. 

Praya^ittas,  lxxvi-lxxviii. 

Prayogas,  civ. 

Prayuj  oblations,  129,  n.  10. 

Prayujam  Havlnsi,  cxii. 

Prefix,  unusual  accent  of,  388,  n.  3. 
Prepositions,  cxlii. 

Present,  use  of,  cliii  (5). 

Preyasi,  563. 

Priya,  563. 

Pronouns,  cxlviii  (12),  cliii  (4). 

Prosthapadas,  a Naksatra,  349. 

Punaradheya,  xxvii,  68. 

Punarvasus,  a Naksatra,  69,  349. 

Puna9citi,  384,  n.  5. 

Pun.jikasthala,  an  Apsaras,  341. 

Punjist(h)as,  357. 

Purastadbhaga  offerings,  567,  n.  1. 
Purodibjavidhi,  xxviii. 

Purod&9lya,  xxvii. 

Purohita,  109,  279,  599,  600. 

Puru,  311. 

Pururavas,  43. 

Purusa,  cxxvi,  cxxvii. 

Purusamedha,  xliii.  See  also  Human  sacrifice. 
Purvacitti,  342. 

Purvadiksa,  568. 

Purvahomas,  567,  n.  4. 

Pusan,  6,  7,  17,  20,  23,  24,  36,  46,  48,  68,  81, 
110,  114,  and  often. 

Pusyamitra,  clxviii. 

Putabhrt,  228,  n.  1. 

Putika  plants,  used  to  curdle  milk,  192. 

Quarters,  568  ; creation  of  by  Prajapati,  458 ; 
the  ten,  632,  n.  1. 

Rbhuksan,  377. 

Rblius,  218. 

Re  verses,  limited,  586. 

Rgveda  and  Taittirlya  Sanhita,  clxiii,  clxiv. 
Rgveda,  change  of  Mantras  of  in  Yajurveda 
Sanhitas,  lxxxvi-lxxxix. 

Rgveda,  date  of,  clxv,  clxvi. 


Rgveda  Prat^akhya,  xl,  clxxi,  clxxxiii. 
Rksama  Saman,  328. 

Rsis,  62,  74,  96,  and  often. 

Rtavya  bricks,  lxxv,  349,  418,  n.  1. 

Rtugrahas,  56,  n.  5. 

Raibhls,  629. 

Rain-spell,  180,  n.  3. 

Raivata  Saman,  xvii,  125,  170,  328,  341,  573, 
n.  2,  587,  n.  6,  631. 

RajagavT,  cvi,  n.  9. 

Rajana  Kauneya,  170. 

Rajana  Saman,  626. 

Rajanya,  120,  200,  395,  405,  463,  534. 
Rajasuya,  xxvii,  xliii,  lxvii,  Ixx,  lxxvi,  lxxxiv, 
cxi-cxiii,  113. 

Rajasuyavidhi,  xxvii. 

Rajayaksma,  168. 

Raka,  119,  273,  465. 

Raksas,  4,  7,  8, 10,  25,  33, 35,  36,  37,  38, 45,  and 
often. 

Raksases,  activity  of  in  regard  to  marriage, 
489,  n.  6. 

Ranti,  563. 

Ra9ls,  256. 

Ra9mi  cup,  382. 

Rastrabhrt  bricks,  471,  n.  1. 

Rastrabhrt  Mantras,  270,  272. 

Rasa,  301. 

Rathagrtsa,  341. 

Rathantara  Saman,  cxvi,  124,  170,  and  often. 
Rathasvana,  341. 

Ratliaujas,  341. 

Rathecitra,  341. 

Ratheprota,  342. 

Ratnins,  of  king,  ci,  120,  n.  2. 

Reed  arrows,  488,  n.  1. 

Reeds,  used  for  mats,  428. 

Relative,  use  of  double,  97,  n.  1. 

Rennet,  used  to  curdle  milk,  192. 

Retahsic  bricks,  443,  461,  n.  1,  462. 

Revatl,  a Naksatra,  349. 

Revatls,  verses,  416. 

Rex  Sacrificulus  (see  Fowler,  Roman  Ideas  of 
Deity , pp.  92  seq.),  cxiii,  n.  1. 

Rice,  in  autumn,  581. 

Rich  man,  relation  of  inferior  to,  437. 

Ritual  abuse,  in  the  Mahavrata,  cxxxi. 
Rivalry  of  sacrificers,  593,  n.  2,  622. 

RohinI,  168,  349. 

Rope,  of  three  strands,  575,  n.  1. 

Rue  bricks,  474,  n.  2. 

Rudra,  1,  13,  14,  16,  23,  24,  25,  and  often 
etymology  of  name,  68. 


General  Index 


649 


^aityayana,  xxxix. 

9»ka,  451. 

9&kalya,  xxx,  clxxii,  clxxiii. 

^akvara  Saman,  cxvii,  125,  170,  828,  341,  578, 
n.  2,  587,  n.  6,  631. 

9akvari  verses,  110,  251,  269,  n.  3,  352,  382, 
489. 

^alamukhlya,  515,  n.  4. 

^ambara,  254. 

9am I wood,  400,  484. 

9am  itr,  525. 

9amyu  Barhaspatya,  216. 

9amyuvaka,  216,  n.  2. 

9anda,  64,  536. 

9andilya  books  of  Qatapatha  Br&hmana, 
lxxiii. 

9iinkhayana,  xxxviii,  xxxix. 

9knkh5yana  Qrauta  Sutra,  xlvi. 

9ara  grass,  used  for  strew,  189,  488. 

9arabha,  825. 

£&rad&,  peculiarities  of  MSS.  in,  xxxvii, 

n.  1. 

9arava,  a measure,  262,  278. 

9arga,  452. 

9arirahoma,  629,  n.  2. 

9arva,  62,  357,  361. 

9ary&ta,  57. 

9atabhisaj,  a Naksatra,  349. 

9atakratu,  96,  116. 

9atanlka  Satrajita,  cxxxiii. 

9atapatha  Brahmana,  lxxiii,  lxxvii,  cii,  ciii, 
cxxix. 

9atarudrlya,  353,  n.  3,  430,  449. 

9atyayanas,  school  of  Yajurveda,  xcii. 
9auceya  Sarvaseni,  565. 

9aulbayana,  patronymic  of  Udanka,  622. 
9aunaka,  xxxix,  clxxiii. 

9ipivista,  162,  194,  348,  357,  622. 

9itlmans,  481. 

9ravisthas,  a Naksatra,  349. 

9rayantlya  Saman,  129. 

9rayasa,  434. 

9ri5geri  Math  Library,  clxxiv. 

9rona,  a Naksatra,  349. 

9uci,  a month,  56,  350. 

9udra,  115,  200,  333,  534. 

9udra,  as  paramour  of  Arya,  616. 

9ukra  cup,  54,  328,  536,  545,  578,  579. 

9ukra,  a month,  56,  350. 

9ukriya  Vrata,  xlii. 

9ukriyani,  xliii. 

9una,  316. 

^unahijepa  Ajigarti,  cxl,  127,  n.  2,  404. 
9unasira,  119. 

9unaslrlya,  cv,  cxi. 

46  [h.o.s.  19] 


9vetaketu,  xcv,  clxxii. 

9yaita  Saman,  cxvi,  447. 

Sadratra,  572,  n.  6. 

Sodacin,  form  of  Soma  sacrifice,  cviii,  cxvi, 
62,  63. 

Sodacin  cup,  555,  556,  560,  608. 

Sabha,  as  house,  273,  n.  2,  564,  n.  4. 
Sacramental  communion  in  the  sacrifice,  evii, 
cviii. 

Sacrifice,  in  the  breaths,  490,  n.  2 ; substitu- 
tion theory  of,  cxiv. 

Sacrificer,  identification  of  with  Visnu,  89 ; 
mystic  identification  of  with  universe, 
cxxvi-cxxviii. 

Sacrificial  post,  550-552. 

Sadas,  242,  249,  and  often. 

Sadasya,  539,  561,  n.  6. 

Sadhya  gods,  465,  520,  541. 

Saha,  a month,  56,  350. 

Saliajanya,  an  Apsaras,  341. 

Sahasya,  a month,  56,  350. 

Sakamedhas,  civ,  cv,  116  n. 
Sakamprasthaylya  rite,  192,  n.  4. 

Saketa,  71. 

Saketa,  attack  on,  clxviii. 

Salavrkas,  509. 

Salekha,  71. 

Sam  a,  568,  n.  2. 

Samans,  limited,  586. 

Samans  and  Stomas  in  Mahavrata,  cxxxi. 
Samgraha,  by  Daksayana,  clxviii. 
Samidhenls,  196,  n.  1,  197  ; additional  set, 
298,  n.  4. 

Samistayajus,  xliii,  64,  n.  4,  217,  548. 
Samkrti  Saman,  439. 

Samkrtya,  xxxix. 

Samnatihoma,  635,  n.  1. 

Samnayya,  192. 

Sampata  hymns,  561,  n.  1. 

Sampraisa,  313,  n.  6. 

Samraj,  37. 

Sarinjravas,  99. 

Samsara,  cxxviii. 

Samsarpa,  57,  340. 

Samsrpam  Havlhsi,  cxii. 

Samsrps,  128. 

Samtati  bricks,  lxxvii,  454  n. 

Samtatihoma,  618,  n.  2. 

Samvrt,  840. 

Samyana  hymns,  561. 

Samyanl  bricks,  lxxv,  346,  n.  6,  427. 

Sanaga,  328. 

Sanatana,  a Rsi,  329. 


650 


General  Index 


Sanctuary,  doubtful  reference  to,  544,  n.  2. 
Sandals,  use  of  black,  431. 

Sandhi,  contrast  of  rules  followed  in  MSS. 
and  laid  down  in  Prathjakhya,  xxxvii, 
xxxviii. 

Sandhi,  ay  = e,  2,  n.  5. 

Sandhi  Stotra,  cxvi,  621,  n.  6. 

SanhitI  Upanisad,  xxviii. 

Saptadaija  Stoma,  cxviii,  124. 

Saptada9aratra,  590,  n.  4. 

Sarasvant,  114,  193,  235,  279,  481. 

Sarasvati,  cxxii,  20,  86, 109, 110, 114, 116, 125, 
128,  129,  268,  279. 

Sarasvati,  sacrifice  on,  572,  n.  5. 

Sarpana,  241,  n.  4. 

Sarvaseni  (^auceya,  565. 

Sastubh  metre,  336. 

Satobrliatl,  229,  330. 

Sattra,  cxxx,  262. 

Sattrasyarddhi  Saman,  626. 

Sattrayana,  xxviii,  xliii. 

Satvants,  Aijvamedha  of,  cxxxiii. 

Satyadutas,  oblations  to,  cxii,  129. 
Satyahavya,  548. 

Satyakami,  207. 

Satyasadha  Hiranyake^n,  xlv. 

Saudasas,  606. 

Saudhanvanas,  232. 

SautramanI,  liv,  lxx,  lxxxiii,  cxxii,  cxxiii,457, 
n.  3. 

Sauvarcanasa,  99. 

Savah,  xxviii. 

Savanas,  232,  n.  ; connexion  with  tho 
metres,  493,  n.  1. 

Savitr,  4,  5,  6,  8,  9,  12,  14,  20,  and  often. 
Savitra,  xxviii,  xliii,  lxxvii. 

Savitra  Graha,  59,  n.  2. 

Sayana’s  commentary  on  Taittirlya  Sanhita, 
clxxiv. 

Sayuj  bricks,  cxxvii,  346,  n.  1. 

Seasons,  399,  429,  569,  581 ; number  of,  485, 
n.  3 ; for  plants,  581. 

Senajit,  342. 

Sentence,  accent  of  verb  in,  clvi. 

Serpent,  brilliance  of,  414. 

Serpent  offerings,  449,  n.  2. 

Sesamum,  in  cool  season,  581. 

Seven  kinds  of  animals,  436,  496 ; troops  of 
the  Maruts,  435. 

Sheep,  as  drawers  of  the  plough,  466  ; ac- 
ceptance of  has  bad  effects,  153. 

Ship,  simile  from,  clviii. 

Shortening  of  syllables  in  compounds,  xcvi, 
cxliv. 

Sibilants,  assimilation  of  in  MSS.,  xxxvii. 


Siege,  504. 

Similes,  clviii. 

Singer,  loved  by  women,  493. 

Sin! vail,  119,  273,  296,  465. 

Sira,  316. 

Skin,  as  sun  symbol,  cxxxi. 

Skin  bag,  129. 

Slayer  of  a Brahman,  545. 

Sniff  kiss,  538,  n.  1. 

Sobhya,  357. 

Social  distinctions  regarding  food  and  mar- 
riage, 507,  n.  3. 

Solstices,  movement  of  sun  to,  540. 

Soma  Pitrmant,  219,  n.  5. 

Soma,  use  of,  cxix,  cxx. 

Soma  cow,  562. 

Soma  sacrifice,  cxv-cxxi. 

Somatipavita,  130,  n.  3. 

Somavamin,  130,  n.  3. 

Somavimana  Mantras,  224,  n.  1. 
Somopasthana  Mantras,  224,  n.  1. 

Son,  relation  to  father  as  regards  property, 
206,  n.  2 ; succession  to  father,  232. 

Soul,  condition  of  in  future  life,  cxxix, 
clxxii. 

Sounding-holes,  513. 

South,  quarter  of  Pitrs,  408. 

South-west,  quarter  of  Nirrti,  407,  n.  3. 
Speech,  in  the  drum,  lute,  flute,  489. 

Srjaya,  451. 

Srmara,  452. 

Srnjayas,  548. 

Srsti  bricks,  421,  n.  3. 

Sraoshavarez,  cxix,  n.  3. 

Stakes,  set  of  eleven  used  in  the  sacrifice, 
446. 

Stammering  speech,  of  consecrated  person, 
cxiv,  cxv. 

Sthuras,  480. 

Stomabhagas,  424. 

Stomabhaga  bricks,  340,  n.  1,  423,  n.  2. 
Stomas,  various  forms  of,  110,  332,  420-1,  558, 
559,  565,  573  seq.,  601,  n.  1,  610,  n.  3,  631. 
Style,  clvi-clviii. 

Subjunctive,  use  of  in  TS.,  lxxiii  ; use  of  in 
Brahmana  portions,  civ. 

Substitution  theory  of  sacrifice,  cxiv. 
Succession,  rules  of,  232. 

Sugandhitejana,  610. 

Suhasta,  26. 

Suicide,  alleged  ritual,  cxiv. 

Suketa,  71. 

Suktani,  xxviii,  xliii. 

Suktaviika,  215,  n.  1. 

Suleklia,  71. 


General  Index 


651 


Sun,  brilliance  of  in  spring,  summer,  autumn, 
185,  137. 

Sun,  offering  to,  cxxxvi ; skin  as  symbol  of, 
cxxxi. 

Sun-spell,  cxxiv. 

Suparna,  a Rsi,  329. 

SuparnI,  contest  with  Kadrii,  ci,  492. 

Sura,  cxi,  cxxii,  cxxiii,  188. 

Surya,  61,  87,  110,  119,  and  often. 

Susena,  342. 

Suvar,  85. 

Svadhyayabrahmana,  xxviii,  xliv. 

Svaga  call,  216. 

Sviina,  26,  499. 

Sviira  Simian,  328. 

Svaraj,  87,  443. 

Svarbhanu,  134. 

Svati,  a Naksatra,  349. 

Svayainiitrnna  bricks,  cxxvii,  425,  n.  1,  444, 
n.  8. 

Svistakrt,  70. 

Swinging,  as  a fertility  rite,  exxxi. 

Taittirlya  Aranyaka,  lxxviii-lxxxv. 

Taittirlya  Briihmana,  lxxvi-lxxxv. 

Taittirlya  Priit^akhya,  xxx-xli,  clxxi. 
Taittiriyas,  xxxix. 

Tandin,  clxvii. 

Tanunap&t,  29,  206. 

Tanunaptra,  29  n.,  224,  503. 

Tapa,  a month,  56,  330. 

Tapasya,  a month,  56,  350. 

Tell-el-Amarna  letters,  Iranoid  names  in, 
clxvi. 

Tenses,  uses  of,  cliii,  cliv.  See  also  Perfect. 
Terror  of  warriors  before  battle,  147,  n.  3. 
Thirteenth  month,  540. 

Thought  and  speech,  relations  of,  495. 
Thread,  wearing  of  sacrificial,  201. 

Tiger,  sleeping,  clviii ; strength  of,  419. 

Time,  cxxvi,  cxxviii. 

Tisya,  a Naksatra,  157,  n.  4,  349. 

Tittiri,  xxix,  xci,  clxvi,  clxvii. 

Tortoise,  412  ; descent  of  man  from,  cxxi. 
Totemism,  apparent  traces  of  in  Vedic  reli- 
gion, cvi,  cxxi. 

Transmigration,  cxxviii,  elxxii. 

Trasadasyu  Paurukutsya,  459. 

Trayastrii^a  Stoma,  cxviii,  125. 
Trayoda^aratras,  587,  n.  1. 

Trees,  parts  of,  599. 

Treta,  throw  in  dicing,  329. 

Tribhasyaratna,  lxxxi. 

Trikadrukas,  575,  n.  2. 

Trikakubh  metre,  336. 


Trinava  Stoma,  cxviii,  125. 

Trita,  8. 

Trivrt  Stoma,  cxviii,  124,  280,  328. 
Tryambaka,  offering  to,  cv,  118. 

Tuminja  Aupoditi,  99. 

Tutha,  38,  64,  547. 

Tvastr,  25,  43,  45,  60,  64,  65,  68,  78,  98,  102, 
128,  130,  and  often. 

Udanka  (Jlaulbayana  cited,  622. 

Udayaniya,  491,  n.  3. 

Uddi9es,  46. 

Uddrava  offerings,  567,  n.  3. 

Udgatr,  129,  255,  514,  564,  626. 

Udgitha,  252,  560,  n.  4. 

Ukha,  xxix. 

Ukhasambharana,  289,  n.  1. 

Ukhya,  xxxix. 

Uktha,  cxvi,  224,  n.  5,  539. 

Uktha  (JJastra,  cxv. 

Uktha  Stotra,  cxv. 

Ukthya  form  of  Soma  sacrifice,  xxxvii,  cxvi, 
92,  530,  538,  554,  556,  580,  608. 
fla,  451,  n.  4. 

Uncovering,  to  a superior,  487. 

Unnetr,  545. 

Upabhrt,  199. 

Upadhmaniya,  use  of,  xxxvii. 

Upadrava,  560,  n.  4. 

Upahomah,  xxviii,  xliii. 

Upar^u  cup,  172,  328,  532,  545. 

Upanuvakya,  xxvii. 

Uparavas,  37. 

Upa9aya  post,  550,  551. 

Upasads,  506,  565,  581,  608. 

Upasargas,  treatment  of  in  Yaska  and  Panini, 
clxxi. 

C’rdhvanabhas,  45,  524. 

Urja,  a month,  56,  350. 

Urva9l,  25,  43,  342. 

U9anas  Kavya,  198. 

U9ij,  38. 

U9ijs,  462. 

Utsarginam  Ayana,  624. 

Uttamottariya,  xxxix. 

Vac,  135. 

VahantI  waters,  529. 

Vaikhanasa  Qrauta  Sutra,  xli. 

Vaikhanasa  Saman,  560,  n.  2. 

Vaimrdha,  191,  n.  3. 

Vairaja  Saman,  exvii. 

Vairupas,  222. 

Vairupa  Saman,  exvii,  124,  170,  328,  341, 
352,  558,  573,  n.  2,  587,  n.  6,  631. 


652 


General  Index 


Va^ampayana,  xci. 

Vaif/vadeva,  59,  n.  8. 

Vai9vadeva  £astra,  cxv,  341. 
Va^vakarmanahuti,  431,  n.  2. 

Vai9vanara,  46,  56,  81,  82,  84,  and  often. 
Va^vasrja,  xxviii,  xliii,  lxxvii. 

Vai9ya,  200,  534  ; as  Arya,  616,  n.  2. 
Vaisarjana  offerings,  515. 

Vaitana  Sutra,  clxix. 

Vajapeya,  xxvii,  xliii,  lxxxv,  c,  cviii-cxi, 
104-108. 

Vajaprasavlya,  456,  n.  2,  457,  n.  2. 

Vajasaneyi  Prat^akhya,  xxxix,  clxxi. 
Vajasaneyi  Sanhita,  lxxxv-xcvii. 

Vajasaneyin,  clxvii. 

Vajin,  637. 

Vajina  offering,  325,  n.  6. 

VajrinI  bricks,  470,  n.  3. 

Valakhilya  bricks,  331,  n.  4,  419,  n.  1. 
Valmlki,  xxxix. 

Vamablirt  brick,  442,  n.  1. 

Vamadevya  Saman,  cxvi. 

Vamana  incarnation  of  Visnu,  622,  n.  8. 
Vamadevya,  197,  213,  286,  n.  3,  305,  555. 
Varavantlya  Saman,  129,  447. 

Varcin,  254. 

Vardhranasa,  453. 

VarsayantI,  a star,  346. 

Varuna,  10,  13,  28,  29,  40,  46,  47,  53,  63,  64,  66, 
70,  and  often  ; connexion  with  the  horse, 
cxxxiv. 

Varunani,  613,  n.  2. 

Varunapraghasas,  114,  n.  4,  325,  n.  6. 

VarunI  Upanisad,  xxviii. 

Va9a  bricks,  454  n. 

Vasat,  70,  140,  207,  208. 

Vasatkara,  623. 

Vasativari  waters,  528. 

Vasistha,  279,  328,  415,  606. 

Vasisthas,  position  in  Rgveda,  cxxiii. 
Vasistha  Satyahavya,  548. 

Vasor  Dhara,  380,  n.  5,  435,  n.  1,  470, 
n.  3. 

Vastospati,  274,  275. 

Vasu,  3,  9,  12,  13,  15,  25,  and  often. 

Vasvl,  24. 

Vat,  248. 

Vata,  144,  285,  335. 

Vatsa,  58. 

Vatsapra,  xxxix. 

VatsaprT,  a Rsi,  404. 

V&vata,  616,  n.  8. 

Vayasya  bricks,  330,  n.  6,  418,  n.  1. 

Vayu,  7,  23,  45,  81,  98,  119,  144,  853,  441  ; 
position  of  in  Agnicayana,  lxx. 


Vayu  cup,  224,  546. 

Vedic  dates,  607,  n.  2. 

Vegetation  magic,  cxxxv. 

Vegetation  spirit,  cxxxv. 

Vena,  54. 

Verbal  forms,  cxlviii,  cxlix. 

Vibhan,  88,  102. 

Vibliidaka,  kindling-wood  made  of,  142. 
Vicrts,  a Naksatra,  349. 

Videha,  cows  of,  138. 

Vidlgaya,  466. 

Vidi9es,  46. 

Vihavya  hymn  (RV.  x.  128),  xxxvi,  230,  n.  1, 
622. 

Vikankata  wood,  284,  400,  434,  537. 

VikarnI  bricks,  cxxvii,  341,  n.  3,  425,  n.  1, 
438,' n.  1. 

Vikarsa,  xxxv. 

Vikhanas,  560. 

Vin9atiratra,  690,  n.  8. 

Vipruddhomas,  230,  n.  3. 

Viras,  list  of  eight,  ci. 

Viraj,  37,  110,  and  often. 

Viraj  bricks,  423,  n.  2. 

Virupa,  218. 

V^akhas,  a Naksatra,  349. 

Vi9rutl,  563. 

Vi9vajit  Atiratra,  566,  574. 

Vi9vajyotis  bricks,  lxxv,  cxxviii,  346,  n.  6. 
Vi9vakarman,  31, 116,  248,  325,  330,  346,  365, 
415,  432,  444,  463,  465,  471,  509. 
Vi9vamitra,  cxl,  230,  328,  406,  415. 

Vi9varaj,  37. 

V^varupa  Tvastra,  8,  n.  3,  188. 

Vi9vavasu,  steals  Soma,  ci,  13,  28,  493. 
Vi9vavayasa,  554. 

Vi9yas,  474. 

Visnu,  3,  12,  13,  14,  21,  24,  28,  29,  32,  33,  37, 
and  often  ; identification  of  sacrifice  with, 
cxxvii  ; dwarf  incarnation  of,  136. 
Visnvatikramas,  280,  n.  2. 

Vistarapankti  metre,  336. 

Vitahavya  (JJrayasa,  459. 

Vivasvant,  71. 

Vivrt,  340. 

Vomiting  of  Soma,  166. 

Vrsakapi,  112. 

Vrsan,  288. 

Vrtra,  5,  17,  20,  51,  62,  63,  95,  104,  112,  and 
often  ; binds  Indra  with  sixteen  coils,  137  ; 
eye  becomes  collyrium,  484. 

Vrata,  90,  n.  2. 

Vyagharana,  431,  n.  2. 

Vyahrtis,  93. 

Vyastaka,  624,  n.  3. 


General  Index 


653 


Vyiisa  Qiksa,  xxxv,  xxxvi,  xxxvii. 

Vyusti  bricks,  334,  n.  1,  421,  n.  3. 

Warrior,  girt  with  arms  in  Mahavrata,  cxxxi. 
Waters,  as  foes  of  Agni,  453. 

Wergeld,  69,  n.  6,  217,  n.  1. 

West,  Raksases’  quarter,  408. 

Wife  of  the  sacrificer,  her  share  in  the  ritual, 
288,  n.  1,  544. 

Wild  sesame,  430. 

Winter  solstice,  Mahavrata  at,  cxxxi. 

Wiping  off,  of  sin,  152. 

Wives  of  gods,  552. 

Written  text,  possibility  of  early,  1,  n.  3. 
Wrong  division  of  words,  386,  n.  6,  470, 

n.  4. 

Yajnasena  Caitriyayana,  426. 

Yajnatanu  bricks,  848,  n.  4,  428,  n.  2. 
Yajnavalkya  books  of  (patnpatha  Brahmana, 
lxxiii. 


Yajnayajiiiya  Saman,  305, *437,  447. 

YajnikI  Upauisad,  xxviii. 

Yajus,  70,  83. 

Yajus  verses,  limited,  586. 

Yajyas,  xxvii,  xliii,  69,  91,  94. 

Yaksma,  varieties  of,  168. 

Yama,  117,  119,  126,  270,  312,  335,  348,  357, 
376,  406,  449,  451,  464,  481. 

YamI,  481. 

Ya9oda  bricks,  cxxvii,  346,  n.  6. 

Yaska,  author  of  Nirukta,  xl,  clxix,  clxxi. 
Yaska  Paifigi,  xci,  xcii. 

Yatis,  destroyed  by  Indra,  260,  509,  n.  2. 
Yavauas,  clxix. 

Yavaniinl,  clxviii,  clxix. 

Yavas,  333,  347. 

Years,  different  names  of,  469,  n.  5. 

Yupa,  518,  n.  4. 

Zaotar,  cxix,  n.  3. 

Zoroaster,  dislike  of  Soma,  cxx. 


SANSKRIT  INDEX 


akarnd,  494,  n.  2. 
dkruramkdraya,  cli. 
agasmahi,  cxlii. 
agneydm,  347,  n.  1. 
agrabhim,  cxlii. 
agriya,  xciv. 
aksa,  480,  n.  2. 
aghnyd,  9,  n.  1. 
ankasdm , 107,  n.  2. 
angapdrunsi,  cli. 
anguli,  591,  n.  1. 
ajatvd,  xcvi. 
ajayit,  cxlii. 
ajijipata,  cxlii. 
ajmd,  369,  n.  7. 
djydnim  or  djydnim,  261,  n.  4. 
anjaritaka,  452,  n.  4. 
anji,  597,  n.  3. 
ati-kr,  548,  n.  2. 
ativdda , 532,  n.  1. 
atikdfa,  484,  n.  1. 
atirokdh,  484,  n.  1. 
atsardbhih,  achardbhih,  479, 
n.  6. 

adabdhavratapramati,  287,  n.4. 
addya,  370,  n.  1. 
ddih',  444,  n.  2. 
adydfvat , cli. 

adhilodhakdrna,  465,  n.  8. 
addhydlohakarna , 465,  n.  8. 
adhalsdm,  517,  n.  3. 
ddhidyauh , 346,  n.  5. 
adhi-bru,  203,  n.  2. 
adhisdmna,  5,  n.  5. 
adhyastha,  134,  n.  4. 
adhvarakalpa,  157,  n.  1. 
anapajayydm,  102,  n.  2. 
anapavyayantah,  374,  n.  3. 
anafru,  27,  n.  6. 
anirukta,  601,  n.  1. 
ohm,  43,  n.  4. 
anuchdda,  484,  n.  1. 
anu-su , 168,  n.  1. 
anustaranl,  494,  n.  1. 
anukdfd,  479,  n.  4,  597,  n.  6. 
anustubh,  guttural  in  forms 
of,  xxxviii. 


antarloma,  xciv. 
andhas,  cxvii. 
annadya,  143,  n.  2. 
anyo'  nyam,  xcvi,  536,  n.  4. 
apdna,  6,  n.  4. 
apuvdyate,  503,  n.  1. 
aptur,  39,  n.  13. 
aptu,  516,  n.  5. 
dpraiilam,  260  n. 
a praydvam,  304,  n.  2. 
abda,  347,  n.  4. 
abrahmanokta,  216,  n.  3. 
abhikhya,  cxl. 
abhigamdyan,  169. 
abhidadi,  553,  n.  1. 
abhivahatah,  552,  n.  2. 
abhisam-bhu,  with  accusative, 
190,  n.  2,  520,  n.  8. 
abhydrudha , 79,  n.  1. 
abhydvrta,  348,  n.  11. 
abhyutsddaydm  akar,  xciii. 
amdnta,  623,  n.  3. 
amavdsya,  192. 
amaidsyatvd,  xcvi. 
amrta,  118,  n.  3. 
amba,  ambikd,  ambdlikd,  615, 
n.  5. 

ambhas,  612,  n.  6. 
ay  = e in  Sandhi,  2,  n.  5. 
ayam  nara,  97,  n.  2. 
ayafayd,  30  n. 
ay  as,  41,  n.  2. 
ayuta,  351,  n.  1. 
aralni,  517,  n.  5. 
aratnau  kr,  197,  n.  3. 
drdtyai,  4,  n.  4. 
ari,  219,  n.  3. 
arka,  409,  n.  2. 
arkavant,  154,  n.  1. 
arcitarah,  as  future,  586, 
n.  2. 

arydh,  131,  n.  4,  162,  n.  2. 
arvak,  40,  n.  5. 
arstuh,  229,  n.  5. 
avakdh,  479,  n.  2. 
avakrandd,  479,  n.  2. 
ava-tr,  498,  n.  4. 


atadana,  526. 
ava-dyati,  525,  n.  6. 
avaydh,  116,  n.  2,  249,  n.  2, 
378,  n.  2. 
avara,  clxxii. 
avdntaradlksa,  39  n. 
avdyavah,  1,  n.  3. 
avi,  614,  n.  5. 
avrsdt,  cxliii. 
dfithilambhavdya,  cli. 
dfraddhaya,  xcviii. 
afvavdra,  xciv. 
dsaf,  59,  n.  1. 
dsamartyai,  xxxi. 
asdnhita,  xxxii. 
asida,  2,  n.  3. 
dsrd,  xxxviii,  n.  7. 
askdn,  231,  n.  1. 
asthuri,  557,  n.  4. 
d kramana,  627,  n.  1. 
dksinakd,  359,  n.  10. 
dkha,  537,  n.  4. 
dkhukiri,  xciv. 
agotnuc,  634,  n.  8. 
agnendra,  clii. 
ughdra,  13,  n.  5,  202,  n.  1. 
dtman,  523,  n.  1,  631,  n.  1. 
dddya,  370,  n.  1. 
ddista,  624,  n.  4. 
ddhvam,  371,  n.  4. 
dnafija,  264,  n.  1. 
dnafe,  cliii. 
dnrcuh,  cliv. 

dpah,  etymology  of,  454. 
dpydyana,  cxix. 
dbhuvah,  237,  n.  6. 
d mayati,  with  gen.,  675,  n.  4. 
dmba,  121. 
dyuta,  484,  n.  2. 
drdpanll,  291  n. 
drdgru , 504,  n.  7. 
drchat,  173,  n.  3. 
dryakrtl,  clxvii. 
dldtya,  359,  n.  2. 
dvrttyai,  495,  n.  4,  496,  n.  2. 
d-vrfc,  lxxiii,  cliii,  139,  n.  4, 
491,  n.  1. 


avyt\  153,  n.  2 ; 611,  n.  1. 
dgravayati,  224,  n.  4. 
dsandi  sadaijati,  lxxii,  463, 
n.  2. 

S,  resolution  of,  xxix,  xxxviii. 
iksu,  596,  n.  1. 

idaprajasah,  xcvi,  cii,  74,  n.  3. 

indrafatru,  185. 

iyaya,  force  of,  lxxii. 

irina,  113,  n.  4. 

ise,  50,  n.  1. 

iskrtih  cxli. 

istakacit,  xcvi. 

istdrgah,  229,  n.  5. 

istapurtin,  100,  n.  4. 

isti,  84,  n.  2,  163,  n.  2. 

iftin,  100,  n.  4. 

i ( m ),  xxxi. 

isikd,  485,  n.  1. 

m,  resolution  of,  xxix,  xxxviii. 
uktavagd,  xcvi,  cli,  140,  n.  2. 
uksavehat,  141  n. 
ugana,  304,  n.  4,  356,  n.  4. 
ugrdr,  cxlii. 
utiarayogya,  617,  n.  4. 
utsanna-yajna,  cxxxii,  418, 
n.  2,  439,  n.  7,  528,  n.  1. 
ndaya  =para,  clxxi. 
udaja , xciv. 
uddna,  587,  n.  3. 
t idavartd,  528,  n.  1. 
udyukta,  618,  n.  8. 
upajivaniya,  232,  n.  4. 
upatapat,  634,  n.  5. 
upabhrt,  10,  n.  2,  12,  n.  1,  13, 
14, 284. 

upamd,  cxxviii. 
upayamd,  52,  n.  7. 
updristat,  620,  n.  9. 
upavasathagan,  xli. 
upavlta,  201,  n.  2. 
upavesa,  6,  n.  5. 
upahava,  576,  n.  3. 
upahavyd,  576,  n.  3. 
updngusavana,  51,  n.  1. 
upahvara,  339,  n.  2. 
upavlh,  42,  n.  4. 
uruyd,  xciv. 
urmya,  359,  n.  9. 
uloka,  elxiv. 
uvaca,  force  of,  lxxii. 
umihakakubhau,  xcvi,  cli. 
utnihah,  480,  n.  2. 


Sanskrit  Index 

unybh , 25,  n.  8. 
uti,  392,  n.  1. 
urdhva,  601,  n.  2. 

fkvan,  144,  n.  8. 

rj'tsa,  493. 

rta<;ri,  9,  n.  6. 

rtund  presya,  540,  n.  1. 

rdhnoli,  with  acc.,  100,  n.  3. 

ekaikam,  xxxi,  xcv,  xcvi. 
ekaikayu,  xxxi,  xcv,  xcvi. 
edhisimahi,  66,  n.  7. 
end,  222,  n.  2. 

aidamrdah,  362,  n.  4. 

ojasya,  xciv. 

k,  insertion  of  before  sibilant, 
xxxvii. 

kakubh  or  kakud,  xxxviii,  597, 
n.  4. 

kaksya,  448,  n.  2. 
kapdla,  7,  n.  2. 
kdm,  218,  n.  2. 
karna,  465,  n.  4. 
karnakavafi,  77,  n.  2. 
kavayah,  402,  n.  3. 
kavasah,  402,  n.  3. 
kasambu,  616,  n.  6. 
kahya,  448,  n.  2. 
kutyd,  358,  n.  4. 
kampilavasini,  615,  n.  6. 
kimfila,  448,  n.  2. 
kikidivi,  317. 
kikkitd,  268. 
kikkitakdrena,  cli. 
kubra  cid,  145,  n.  3. 
kulipaya,  451,  n.  6. 
kulunca,  356,  n.  2. 
kulmah,  387,  n.  6. 
kuft,  lxxxiii. 
kustha,  480,  n.  4. 
kusitayl,  xciii. 
kusida,  593,  n.  3. 
kuvara  ( kubdra ),  451,  n.  6. 
krkilasa,  452,  n.  10. 
krchra,  356,  n.  5. 
krayi,  126,  n.  3. 
kravyavahana,  221,  n.  6. 
kfd  and  khyd,  xciv,  clxxi. 
ksattravrtti,  cxi. 
ksura,  336,  n.  5. 
ksullakavaifvadeva,  xciv. 


655 

ksetra,  147,  n.  1. 
ksemu,  633,  n.  4. 

kharva  or  khalva,  381,  n.  6. 
khadindm,  288,  n.  2. 
khid,  reading  of,  xxxviii,  138, 
n.  5,  555,  n.  4. 
khidra,  161,  n.  2. 
khyesam,  4,  n.  5. 

gadhd,  181,  n.  3. 
gamadhye,  cxlii,  41,  n.  2. 
gartamit,  550,  n.  3. 
gahya,  448,  n.  2. 
gupti,  lxxii. 

(frndhi,  cxlii. 
gehya,  359,  n.  5. 
gosthu,  613,  n.  6. 
grdmyavadin,  164. 
grlvadaghnd,  xcvi. 
grlvdh,  496,  n.  4. 
grumusti,  cxlv,  432,  n.  1. 

ghrta,  etymology  of  from  dhr, 
171,  n.  3. 
ghosad,  2,  n.  2. 
ghosi,  34,  n.  3. 

ca,  omission  of,  15,  n.  1,  274, 
n.  1,  281,  n.  2,  311,  n.  5 ; 
omission  of  one  noun  with, 
412,  n.  1. 

cakiivatl,  cxlv. 
caksurvanya,  170,  n.  2. 
caturavatta,  214,  n.  3. 
catustoma,  439,  n.  2. 
cana,  58,  n.  7. 
c amusuta,  152,  n.  4. 
card,  114,  116,  n.  2. 
carsan,  xxxiii. 
cilrdpurnamdsa,  cli. 

chamvat,  608,  n.  1. 

jajanat,  xciv. 
jana,  36,  n.  4. 
janata,  147,  n.  4,  153,  n.  4. 
jdrbhuranah,  cxl. 
jarhrsdnah,  cxli. 
jahakd,  452,  n.  8. 
jdgriydma,  cxlii. 
jdmbila,  479,  n.  2. 
jdryai,  237,  n.  3. 
jigisamanam,  376,  n.  7. 
jighasi,  xxxiii. 


656 

jigivd,  xxxiii. 
jirdddnv.m,  10,  n.  1. 
jlvanaf,  xciv. 
fihvaratam,  cxliii. 
ju.hu,  10,  n.  2,  12,  13,  214, 
n.  3. 

jyotatdm,  385,  n.  6. 

jhasa,  451,  n.  6. 

takari,  264  n. 
tajjaghanyd,  562,  n.  4. 
taniman,  62. 
tanupdni,  cxxviii. 
tanukrt,  515,  n.  6. 
tanukfdbhyah,  39,  n.  12. 
tanlave,  74,  n.  2,  78,  n.  2. 
tapagcitdm  ayancim,  458,  n.  1. 
talpa,  ci. 

tdjak,  Ixxiii,  562,  n.  4. 
tirdfcl,  502,  n.  2. 
tisyapurnamasd,  cli. 
tWy  496,  n.  5. 
tivrasomd,  576,  n.  4. 
turipa,  595,  n.  6. 
turvan,  363,  n.  7. 
tusa,  484,  n.  1. 
trpalapra bharmd,  161,  n.  5. 
tote,  25,  n.  3,  497,  n.  1. 
tairovirdma,  xxxii. 
tmdnyd,  403,  n.  3. 
tmuta,  496,  n.  5. 
trapu,  xxx. 
tridhdtu , 188,  n.  1. 
tristubh,  guttural  in  form  of, 
xxxviii. 

tva,  cliii,  95,  n.  1. 
tvava,  clvi. 
tvesdr,  cxlii. 
tvai,  clvi. 

thurv,  xcv. 
thurvan,  363,  n.  7. 

daks,  cxiii. 

daksinayogya,  617,  n.  4. 
daksind,  adverbially  used, 
Ixxiii,  415,  n.  3,  483,  n.  3. 
daksind,  488,  n.  2. 
dalcsinddvdta,  xciv. 
daksindvrt,  422,  n.  2. 
dadhi,  from  hi,  192. 
dag,  cxiii. 

ddrarsabha,  137,  n.  1. 
dagahotdrah,  575,  n.  6. 
did,  444,  n.  2. 


Sanskrit  Index 

didyot,  125,  n.  4. 
diksd,  cxiii. 
didhyat,  45,  n.  6. 
dudhra,  448,  n.  2. 
durbrdhmana,  143,  144,  n.  1 
drsddau,  92,  n.  3. 
devatrd,  99,  n.  3. 
devayajani,  9,  n.  1. 
devaydnih,  281,  n.  2. 
devasuvam  havinsi,  456,  n.  2. 
devavant,  xci,  n.  9. 
devikd,  274. 
dodrava,  cliii. 
daidhisavya,  243,  n.  3. 
daiva  parimara,  466,  n.  10. 
dohase,  55,  n.  1. 
drunoti,  33,  n.  6. 
dvandva,  xcvi. 

dh  and  gh  confused,  244,  n.  1. 
dharsdn,  43,  n.  6. 
dhama,  12. 
dhdv,  484,  n.  4. 
dhurusddam,  xxxvii,  n.  4. 
dhurusdhau,  xxxvii,  n.  4. 
dhr,  with  infin.,  xcvii. 
dhenumbhavyd , xciv. 
dhruva,  33,  n.  4. 
dhruva,  10,  n.  2,  12,  n.  1,  13, 
214,  n.  3,  284. 
dhvanayit,  379,  n.  6. 

nagnarhbhavuka,  488,  n.  4. 
nddi,  etymology  of,  454. 
nandathu,  481,  n.  4. 
ndbhas,  612,  n.  6. 
nabhraj,  lxxxix. 
naramdhisa,  595,  n.  5. 
nardabuda,  263. 
navachadi,  512,  n.  2. 
nadeya,  594,  n.  8. 
nand,  in  doubtful  sense,  134, 
n.  2. 

ndmba,  121. 
ndyam,  219,  n.  1, 
ni-lcr,  160,  n.  6. 
niyuta,  351,  n.  1. 
niraja,  xciv. 
nirukta,  601,  n.  1. 
nirbadhd,  401. 
nirvarund,  153,  n.  1. 
nilayata,  cli. 
nivesyya,  859,  n.  7. 
nisahgddhi,  355,  n.  1. 
nisahgin,  356,  n.  1. 


niskavam,  502,  n.  3. 
niskrtih,  cxli. 
nispakva,  484,  n.  2. 
nihstyaya,  505,  n.  2. 
nihdram,  116,  n.  1. 
niksana,  379,  n.  4. 
nlcald),  xxxi. 
ninima,  cxiii. 
nivi,  484,  n.  1. 
nestdpotfbhyam,  cli. 

pankti,  484,  n.  5. 
pdcana,  378,  n.  3. 
pati,  accent  in  composition, 
xcv. 

payasyd,  631,  n.  6. 
para,  clxxi. 
parafu,  242,  n.  1. 
paras,  with  abl.,  40,  n.  5. 
pdrdci,  534,  n.  1. 
pardcina,  602,  n.  1. 
parijmd,  144,  n.  6,  572,  n.  4. 
paridhi,  12,  n.  2. 
paribhojani,  12,  n.  4. 
parivahanti,  612,  n.  2. 
parivdsana,  12,  n.  4. 
pdrisariitana,  618,  n.  3. 
par{t)txa,  xcv,  cxlix  (17),  619, 
n.  3. 

paryagnikarana,  cxxxiii. 
paryahgiya,  cxxxiii. 
parydsa,  484,  n.  1. 
parydplava,  624,  n.  5. 
pafd,  616,  n.  2. 
pasthavdt,  329,  n.  1,  382,  n.  11. 
pastauhi,  129,  n.  4. 
pdhkta,  epithet  of  sacrifice, 
484,  n.  5. 
pdmtra,  452,  n.  8. 
pdtura,  481,  n.  8. 
pdthas,  16,  n.  2,  226,  n.  6. 
pdpayista,  cxiii. 
pdpmano  vinidhayah,  xli. 
pamanambhdvukah,  488,  n.  4. 
pdrsada,  xl,  n.  5. 
pdvaydm  kurydt,  xciii. 
pihgald,  562,  n.  3. 
pidvd,  452,  n.  6. 
pilippild,  614,  n.  5. 
pifahgild,  614,  n.  5. 
pundarisi-aja,  xcvi. 
puramdhi,  633,  n.  2. 
purd,  69,  n.  5. 
pulikdya,  451,  n.  6. 
puliraya,  451,  n.  6. 


Sanskrit  Index 


657 


ptirisa,  210,  n.  1, 407,  n.  1, 423. 
puniinuinto,  623,  n.  3. 
purtin,  100,  n.  4. 
purte,  with  present  indica- 
tive, 152,  n.  2. 
prthivitrd,  xcvi. 
prthivisad,  xcvi. 
prsaddjya,  246. 
prsra,  611,  n.  4. 
peni,  161,  n.  8. 
prnkdfd,  479,  n.  4. 

Itrakhya,  525,  n.  4. 
pragraha , xxxiii. 
praghdta,  484,  n.  1. 
pracaldkd,  628,  n.  5. 
prdcikitah,  220. 
prajanana,  78,  n.  4. 
prajanaydm  akar , xciii. 
pranitu,  7,  n.  5. 
prati-uh,  58S,  n.  2. 
pratti,  434,  n.  2. 
pratyaya,  xl. 

prdtyd-bhn,  with  acc.,  99,  n.  5. 
pradavya,  261,  n.  1. 
pradivah,  58,  n.  1. 
pradhi,  609,  n.  6. 
prdyukti,  lxxiv. 
prayatd,  351,  n.  1. 
prayoktase,  cliv  (9),  207,  n.  4. 
prarikta , 599,  n.  3. 
pra-likh,  189,  n.  4. 
prdfastisv,  104,  n.  4. 
prastivdhin,  119,  n.  4. 
pra-sad , trans.,  311,  n.  5. 
prasiddham,  540,  n.  2. 
prastara,  12,  n.  2. 
prastotrpratihartrbhydm,  cli. 
pra-stlid,  179,  n.  3. 
praci,  506,  n.  2. 
prandpdnoddtiesu,  xcvi. 
prafitraharana,  10,  n.  2. 
prasaca,  628,  n.  5. 
prusta,  611,  n.  4. 
proksani,  12,  n.  2. 
play,  xciv. 

phalgitnipurnamdsd,  cli. 
phdnta,  484,  n.  2. 

banhtyans,  xciv. 
bat,  608,  n.  1. 

Bambavigcavayasau,  xcvi,  cli. 
barsva,  479,  n.  2. 
barhisi,  557,  n.  6. 
bala,  host,  124,  n.  5. 

47  [a.o.s.  is] 


bahirloma,  xciv. 
bidva,  452,  n.  6. 
brdhmand,  415,  n.  1. 
brahmodya,  614,  n.  3. 

bhaksariikdra,  xciv. 
bhangura  rant,  76,  n.  1. 
bhavisnu,  xciv. 
bhasman,  480,  n.  6. 
bhasmasa,  304,  n.  7. 
bhindu,  549,  n.  7. 
bhimar,  cxlii. 
bhutdr,  cxlii. 

bhutdndm  aveslayah,  124,  n.  3. 
bhutdndm  maithuna,  cxxxi. 
bhiiydh,  187,  n.  1. 
bhrunahan,  545,  n.  5. 

mansatai,  612,  n.  9. 
matya,  553,  n.  3. 
madanfi,  7,  n.  5. 
mad/iyamesa,  cli,  164,  n.  5. 
mandyl,  xciii. 
inarydh,  618,  n.  1. 
malhd,  134,  n.  3. 
masura,  381,  n.  7. 
masmasa,  304,  n.  7. 
mdhas,  612,  n.  6. 
mahdbhiseka,  cxiii. 
mdhisi,  18,  n.  4. 
md,  with  interrogative  in- 
junctive, 544,  n.  6. 
matd  pitaro,  46  n. 
manthllava,  452,  n.  8. 
mandhukdh,  272,  n.  4. 
malanga,  466,  n.  2. 
md$u,  621,  n.  3. 
mithu , xxx. 
misat,  520,  n.  3. 
mtisfi  kuruie,  xcviii,  cliii. 
mrgdkhara,  634,  n.  5. 
mrgdrasuktdni,  clxi. 
mrdhravdc,  cxv. 
meddyah,  476,  n.  6. 
medavah,  476,  n.  6. 
maitravarundtd,  lxxii. 
maustakrta,  616,  n.  6. 

yakdn,  482,  n.  1. 
yaksa,  339,  n.  1. 
yaksi,  221,  n.  6. 
yajamanamusti,  12,  n.  4. 
yaj’nakratu,  230,  n.  2. 
yajnasya  pnnardlambha,  247, 
n.  1. 


ydtah,  41,  n.  3. 
ydtra  with  ydthd,  97,  n.  1. 
yalhdyatandm,  cli. 
yathdyatanat,  xcvi,  cli. 
yanfa,  48,  n.  2. 

2 lava,  36,  37,  41. 

Havana,  xciv. 
yaiyitdhah,  362,  n.  4. 
ydlavai,  clvi. 
yatavyd,  174,  n.  2. 
yaydvara,  404,  n.  2. 
yup,  519,  n.  3. 
yuvdyoh,  cxli. 
yusena,  cxli. 
ye  ydjdmahe,  94,  n.  3. 
yodhi,  286,  n.  1. 

raksoha,  549,  n.  3. 
rafana,  378,  n.  5. 
rdmd,  462,  n.  1. 
rdthantari,  196,  nn.  2 and  4. 
ray  ah,  250,  n.  1. 
rastra,  93,  n.  3. 
rastrdni,  154,  n.  3. 
ruj,  with  genitive,  cliii,  537, 
n.  3. 

rohisyai,  46,  n.  1. 
rauk,  360,  n.  4. 

lapsudin,  465,  n.  9. 
layu,  381,  n.  3. 
lajtn,  617,  n.  2. 
lata,  452,  n.  4. 
lokaspft,  636,  n.  2. 
lopa,  definition  of,  xl. 
lopya,  359,  n.  8. 

vafifa,  483,  n.  2. 
vatic,  619,  n.  1. 
vadava,  clvi,  142,  n.  5. 
vad,  with  locative,  143,  n.  5. 
v adhih,  231,  n.  1. 
vanisanta,  cxliii. 
vanya,  448,  n.  2. 
v apd,  523,  n.  1. 
vdpram,  76,  n.  1. 
vayas,  614,  n.  4. 
vayund,  379,  n.  9. 
vayimdni,  205,  n.  2. 
vayunavid,  32,  n.  1. 
vayonadhaxh,  330,  n.  4. 
varsabhu,  183,  n.  4. 
vavri,  cxxviii. 

vasativaritvd,  xcvi,  528,  n.  4.. 
vasarhd,  144,  n.  6. 


658 

vasa,  481. 
vasuvit,  85,  n.  1. 
vdsyasti,  340,  n.  3. 
vasvasti,  340,  n.  3. 
vaha,  481,  n.  2. 
vaksasad,  253,  n.  1. 
vaei  (for  avaci),  251,  n.  2. 
vdja  = horse  (?),  161,  n.  3. 
vdjakarman,  253,  n.  3. 
vdjavatyau,  87,  n.  1. 
vajinlvati,  106,  n.  2. 
i vdtapd , 484,  n.  1. 
rdj/il  ( = inviting  (?)),  130, 
n.  3. 

vayosavitra,  clii,  534,  n.  2, 
634,  n.  7. 
vastva,  xciv. 
vikarsa,  362,  n.  8. 
vikramana,  221,  n.  1. 
viksinatkd,  359,  n.  10. 
vighand,  242,  n.  1. 
vi-jamdtr,  17,  n.  1. 
vi-ji,  with  instrumental,  147, 
n.  2. 

vid,  ‘ find  ’,  causative  of,  155, 
n.  2. 

vidh,  apparently  construed 
with  gen.,  322,  n.  3. 
vidhdtu,  486. 

vidhrll,  12,  n.  4,  210,  n.  4. 
vidheh,  486. 
vipfcah,  228,  n.  4. 
viplu,  628,  n.  4. 
vibhaga,  xxxv. 
vimahasah,  326,  n.  2. 
vivadha,  588,  n.  4. 
vif,  491,  n.  4. 
vifipriydndm,  111,  n.  1. 
vifvalopa,  261,  n.  1. 
vifvdha,  371,  n.  1. 
visama,  136,  n.  1. 
visuvant,  603,  n.  1. 
visvadriyac,  112,  n.  2. 
vivadha , 588,  n.  4. 
vrjyah,  cxl. 
rrsti,  accent  of,  clvii. 

*ewo,  54,  n.  7. 
vaira,  69,  n.  6. 
vyati-saj,  603,  n.  5. 
vyathis,  33,  n.  7. 
vyavasta,  cxlv. 
vydfniya,  108. 
vydna,  6,  n.  4. 

pawsd  modeva,  252,  n.  1. 


Sanskrit  Index 

fak,  with  infin.  in  turn,  lxxi. 
fakunisada,  480,  n.  2. 
fatamdna,  246,  n.  5. 
fabda,  347,  n.  4. 
fdmya  114,  n.  1. 
para,  431,  n.  1. 
fdrkarah,  479,  n.  2. 
fatati,  484,  n.  6. 
faspa,  use  at  Sautramanl, 
130,  n.  1. 
fdcin,  617,  n.  2. 
p dmlla.  clxvii. 

fikhanda,  480,  n.  4,  596,  n.  4. 

fitikaksi,  453,  n.  2. 

pitputa,  452,  n.  6. 

fimyuta.  452,  n.  6. 

flkayisyant,  cxlii. 

fibham,  612,  n.  3. 

f unthd,  465,  n.  7. 

funthakaina,  465,  n.  7. 

funasiraya,  xcvi. 

friarkkrtya,  cli. 

frtya,  358,  n.  3. 

fnaptre,  33,  n.  2. 

fnyaplre,  xxxvii. 

fyed  akuruta,  lxxi,  447,  n.  5. 

frapanl,  524,  n.  3. 

fruldr,  cxlii. 

fresthin,  124,  n.  1. 

fvitimga,  465,  n.  5. 

fvovaslyasa,  xciv. 

sarh-yaj,  53,  n.  1. 
samyat,  or  samyak,  xxxviii, 
n.  7,  26,  n.  3. 
samyanitvd,  xcvi. 
samtatsariya,  xciv. 
samvargam,  219,  n.  1. 
samsuda,  479,  n.  2. 
sajata,  7,  n.  3. 
sane,  xciv. 
sadaran,  287,  n.  5. 
sadema,  v.l.  madema,  613,  n.  8. 
sanemi,  106,  n.  5. 
samtdna,  618,  n.  3. 
samdhdna,  618,  n.  4,  636,  n.  6. 
sam-nam,  635,  n.  2. 
sahda,  347,  n.  4. 
sabhaydm,  115,  n.  3. 
sabheya,  633,  n.  2. 
samddha{d)dhvam,  Ixxxviii. 
samana,  373,  n.  6. 
samidh,  12,  n.  2. 
samudra,  611,  n.  5. 
samplava,  628,  n.  4. 


sambhdry'atara,  421,  n.  2. 

saraia,  452,  n.  2. 

sarvaprstha,  cxviii. 

sarvdhna,  xciv. 

sava,  593,  n.  4. 

safe,  58,  n.  7. 

sasnitama,  4,  n.  2. 

sahojij  jaitrayana,  369,  n.  8. 

sddhyai,  xciii. 

sadhyd,  403,  n.  4. 

sidhma,  465,  n.  2. 

simahi,  337,  n.  3. 

sukrta,  378,  n.  7. 

sudhayam  or  sudhdydm,  xcviii. 

sufeandra,  xxxi. 

susabheya,  564,  n.  4. 

siltavafd,  488,  n.  3. 

sunrtd,  94,  n.  5. 

sunnlyam,  505,  n.  2. 

suyavasa,  cxliv. 

surmi,  77,  n.  2,  434,  n.  3. 

sr,  150,  n.  1. 

srkuhastdh,  362,  n.  5. 

srgdvantah,  362,  n.  5. 

srnyah,  315,  n.  6. 

senajit,  xcvi. 

senanigrdmanyau,  xcvi. 

somapausna,  clii. 

somaraudra,  clii. 

somaindra,  clii. 

sauvistakrtani,  526,  n.  3. 

skambhasarjanam,  27,  n.  7. 

stanutar,  xxxiii. 

stan,  78,  n.  1. 

stigh,  xciii. 

sirnahi,  cxlii. 

sthata,  94,  n.  1. 

sthavimant,  527,  n.  4. 

sthd(h),  145,  n.  4. 

snu,  138,  n.  3. 

snai,  4,  n.  2. 

sme,  10,  n.  3,  14. 

sruva,  10,  n.  2. 

svadhdyd,  222  n. 

svadhd,  9,  n.  7. 

svayamvitina,  484,  n.  2. 

svaru,  520,  n.  1. 

svaruliam,  612,  n.  1. 

svavdn,  113,  n.  3. 

ha  sma  vai,  cliii. 
hastaghnah,  375,  n.  2. 
hikam,  454,  n.  7. 
him,  196. 
hrdya,  clxvii. 


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Netherlands.  1891.  Second  issue,  1914.  Pages,  270.  (Translation  by  Speyer, 
London,  1895,  Frowde.) 

Volume  2.  Sankhya-Pravachana-Bhashya,  or  Commentary  on  the  exposition  of  the 
Sankhya  philosophy,  by  Vijnana-Bhikshu.  Edited  in  Sanskrit  (Roman  letters)  by 
Professor  R.  Garbe,  University  of  Tubingen,  Germany.  1895.  Pages,  210.  (Translated 
by  Garbe,  Leipzig,  1889,  Brockhaus.) 

Volume  3.  Buddhism  in  Translations.  By  the  late  Henry  Clarke  Warren,  of 
Cambridge,  Mass.  1896.  Fifth  issue,  1909.  Pages,  540.  (Over  100  extracts  from 
the  sacred  books  of  Buddhism,  so  arranged  as  to  give  a connected  account  of  the 
legendary  life  of  Buddha,  of  his  monastic  order,  of  his  doctrines  on  karma  and 
rebirth,  and  of  his  scheme  of  salvation.  The  work  has  been  widely  circulated  and 
has  been  highly  praised  by  competent  authorities.) 

Volume  4.  Karpura-Mahjarl.  A drama  by  the  Indian  poet  Rajajekhara  (900  a.d.). 
Critically  edited  in  the  original  Prakrit  (Nagari  letters),  with  a glossarial  index 
and  an  essay  on  the  life  and  writings  of  the  poet,  by  Sten  Konow,  of  the  University 
of  Christiania,  Norway ; and  translated  into  English  with  notes  by  C.  R.  Lanman. 
1901.  Pages,  318. 


HARVARD  ORIENTAL  SERIES 


Volumes  5 and  6.  Brihad-Devata  (attributed  to  Qaunaka),  a summary  of  the  deities 
and  myths  of  the  Rig-Veda.  Critically  edited  in  the  original  Sanskrit  (Nagarl 
letters)  with  an  introduction  and  seven  appendices  (volume  5),  and  translated  into 
English  with  critical  and  illustrative  notes  (volume  6),  by  Professor  A.  A.  Macdonell, 
University  of  Oxford.  1904.  Pages,  234  + 350=584. 

Volumes  7 and  8.  Atharva-Veda.  Translated,  with  a critical  and  exegetical  com- 
mentary, by  the  late  Professor  W.  D.  Whitney,  of  Yale  University;  revised  and 
brought  nearer  to  completion  and  edited  by  C.  R.  Lanman.  1905.  Pages,  1212. 
(The  work  includes  critical  notes  on  the  text,  with  various  readings  of  European 
and  Hindu  mss. ; readings  of  the  Kashmirian  version ; notices  of  corresponding 
passages  in  the  other  Vedas,  with  report  of  variants ; data  of  the  scholiasts  as  to 
authorship  and  divinity  and  meter  of  each  verse ; extracts  from  the  ancillary  literature 
concerning  ritual  and  exegesis ; literal  translation  ; elaborate  critical  and  historical 
introduction.) 

Volume  9.  The  Little  Clay  Cart  (Mrcchakatika),  a Hindu  drama  attributed  to  King 
Shudraka.  Translated  from  the  original  Sanskrit  and  Prakrits  into  English  prose 
and  verse  by  A.  W.  Ryder,  Instructor  in  Sanskrit  in  Harvard  University.  1905. 
Pages,  207. 

Volume  10.  Vedic  Concordance  : being  an  alphabetic  index  to  every  line  of  every 
stanza  of  the  published  Vedic  literature  and  to  the  liturgical  formulas  thereof,  that  is, 
an  index  (in  Roman  letters)  to  the  Vedic  mantras,  together  with  an  account  of  their 
variations  in  the  different  Vedic  books.  By  Professor  Maurice  Bloomfield,  of 
the  Johns  Hopkins  University,  Baltimore.  1906.  Pages,  1102. 

Volume  11.  The  Panchatantra:  a collection  of  ancient  Hindu  tales,  in  the  recension 
(called  Panchakhyanaka,  and  dated  1199  a.d.)  of  the  Jaina  monk,  Purnabhadra, 
critically  edited  in  the  original  Sanskrit  (in  Nagarl  letters ; and,  for  the  sake  of 
beginners,  with  word-division)  by  Dr.  Johannes  Hertel,  Professor  am  konigliehen 
Realgymnasium,  Doebeln,  Saxony.  1908.  Pages,  344. 

Volume  12.  The  Panchatantra-text  of  Purnabhadra : critical  introduction  and  list 
of  variants.  By  Professor  Hertel.  1912.  Pages,  245.  (Includes  an  index  of  stanzas.) 

Volume  13.  The  Pahchatantra-text  of  Purnabhadra,  and  its  relation  to  texts  of 
allied  recensions  as  shown  in  Parallel  Specimens.  By  Professor  Hertel.  1912. 
(Nineteen  sheets,  mounted  on  guards  and  issued  in  atlas-form.  They  give,  in  parallel 
columns,  four  typical  specimens  of  the  text  of  Purnabhadra’s  Panchatantra,  in  order 
to  show  the  genetic  relations  in  which  the  Sanskrit  recensions  of  the  Panchatantra 
stand  to  one  another,  and  the  value  of  the  manuscripts  of  the  single  recensions.) 

Volume  14.  The  Panchatantra:  a collection  of  ancient  Hindu  tales,  in  its  oldest 
recension,  the  Kashmirian,  entitled  Tantrakhyayika.  Sanskrit  text,  reprinted  from 
the  critical  editio  major  by  Professor  Hertel.  Editio  minor.  (Nearly  ready.) 

Volume  15.  Bharavi’s  poem  Kiratarjunlya  or  Arj una's  combat  with  the  Kirata. 
Translated  from  the  original  Sanskrit  into  German  and  explained  by  Carl  Cappeller, 
Professor  at  the  University  of  Jena.  1912.  Pages,  231.  (Introduction,  notes,  and 
various  other  useful  additions.) 

Volume  16.  The  ^akuntala,  a Hindu  drama  by  Kalidasa:  the  Bengali  recension 
critically  edited  in  the  original  Sanskrit  and  Prakrits  by  Richard  Pischel,  late 
Professor  of  Sanskrit  at  the  University  of  Berlin.  (Nearly  ready.) 


HARVARD  ORIENTAL  SERIES 


Volume  17.  The  Yoga-system  of  Patanjali,  or  the  ancient  Hindu  doctrine  of  con- 
centration of  mind : being  the  Mnemonic  rules  (Yoga-sutras)  of  Patanjali,  the 
Comment  (Bhashya)  attributed  to  Vyasa,  and  the  Explanation  (Tattva-vaifaradI)  of 
Vachaspati-Mifra : translated  from  the  original  Sanskrit  by  James  Haughton 
Woods,  Professor  of  Philosophy  at  Harvard  University.  1914.  Pages,  422. 

Volumes  18  and  19.  The  Veda  of  the  Black  Yajus  School,  entitled  Taittiriya 
Sanhita.  Translated  f rom  the  original  Sanskrit  prose  and  verse,  with  a running 
commentary.  By  Arthu  r Berriedale  Keith,  D.C.L.  (Oxford),  of  the  Inner  Temple, 
Barrister-at-law,  and  of  His  Majesty’s  Colonial  Office,  sometime  Acting  Professor  of 
Sanskrit  at  the  University  of  Oxford,  Author  of  ‘ Responsible  Government  in  the 
Dominions’.  Volume  18,  kandas  I— III ; volume  19,  kandas  IV-VII. 

Volume  20.  Rig-Veda  Repetitions.  A statistical  and  critical  and  historical  account 
of  the  repeated  verses  and  distichs  and  stanzas  of  the  Rig-Veda.  By  Maurice 
Bloomfield.  (In  press.) 


